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SANCTI IRENJEI
EPISCOPI LUGDUNENSIS
Libros quínque adbersus Bacreses
TEXTU GRACO IN LOCIS NONNULLIS LOCUPLETATO, VERSIONE
LATINA CUM CODICIBUS CLAROMONTANO AC ARUNDELIANO
DENUO COLLATA, PR.EMIBSA DE PLACITIS GNOSTICORUM
PROLUSIONE, FRAGMENTA NECNON GRACE, SYRIACE,
ARMENIACE, COMMENTATIONE PERPETUA
ET INDICIBUS VARIIS
pr
W. WIGAN HARVEY, S.T.B.
COLLEOIT REGALIS OLDE SOCTUR,
TOM. 1.
Cantabrigiz :
TYPIS ACADEMICIS
M.DCCCLVIL C
249€
a e
CANTABRIGLE: TYPIS ACADEMICIS EXCUDIT C. J. CLAY, A.M.
THE EDITORS PREFACE.
4
Ix preparing for the Syndics of the Cambridge Uni-
versity Press this edition of the Works of S. Irenzus,
it has been deemed advisable to collate afresh the two
most ancient representatives of the Latin translation;
the Clermont and the Arundel MSS., both of which
are in England. The former is one of the gems of the .
rich collection of Sir Thomas Phillipps at Middlehill; the
second, as the property of the nation, is in the British
Museum. The result of these collations has shewn
that Grabe and Massuet performed their work with
fidelity; not many readings of importance having es-
caped their observation. The Clermont MS. upon
which principally Massuet formed his text, is fairly
written in an Italian hand of the 'tenth century; pos-
sibly however two transcribers were employed upon it,
a second hand being observable, as it is imagined, from
fol. 189 to 274. The entire MS. is in good preserva-
tion, though it is *defective at the end, and exhibits
occasional omissions from careless copying, with a more
1 Those who are conversant with The CLERMONT MS. is an early produc-
early European MSS. will agree that it tion of the transitional period.
is difficult to judge of the period in 2 It ends abruptly near the com-
which writing was executed, before the — mencement of V. xxvi.
tenth century, but easy after the twelfth.
iv THE EDITOR'S PREFACE.
lengthened ‘hiatus, in the Fifth Book. The editor
gladly takes this opportunity of returning his most
grateful thanks to Sir Thomas and Lady Phillipps, for
the kindly hospitality that relieved the tedious work
of collation of much of its irksome character.
The Arundel MS. is in a bold Flemish hand, and is
of later date than the Clermont MS. by perhaps two
centuries. Its readings, however, are very valuable as
marking a different family of codices, from that repre-
sented by the Clermont copy. This MS. also is imper-
fect towards the end, the defect being caused, not by
its own original loss, but by mutilation of some antece-
dent copy; thus the last column is left partly blank.
Grabe’s text represents the readings principally of the
Arundel MS. A *lithographed fac-simile has been pre-
pared of an entire page from each of these MSS. A
third MS. is still in existence and accessible; the V oss
MS. of the Leyden collection; it has been recently
collated by Stieren for his edition, and he frequently
notes inaccuracies in Grabe's report of varie lectiones
obtained from this copy. But it should be borne in
mind that Grabe read it with other eyes; and that he
depended upon the friendly offices of Dodwell for his
report upon the readings of this MS. The Voss copy
is later again than the Arundel, and does not date
earlier than the fourteenth century. Still it is the only
perfect copy; or rather, it contains as much as any
other MS. that has been known since the discovery of
1 See II. 359. simile is the first in order, after page
* The work of Messrs Standidge xii. A specimen page of the Voss MS.
and Co. London. The CLERMONT fac- is found in STIEREN'8 edition.
THE EDITORS PREFACE. v
printng. It being no longer necessary to report in the
present edition every difference of reading, the text
has been formed upon a comparison of these tbree MSS.
with previous editions; the more remarkable variations
being expressed in the notes. The principal object of
the notes has been to explain more clearly the mind of
the author by reference to contemporaneous authority,
such as the Excerpta from Theodotus, or the Didas-
calia Orientalis, subjoined to the Hypotyposes of Cle-
ment of Alexandria; Hippolytus in his Philosophu-
mena, &nd Tertullian in his Treatise c. Valentinum.
The notions against which the great work 0 58
was directed, have so many points of contact with
Greek philosophy, that occasional illustrations from
this source have been found necessary. A point of
some interest will be found of frequent recurrence in
the notes; which is, the repeated instances that Scrip-
tural quotations afford, of having being made by one
who was as familiar with some Syriac version of the
New Testament, as with the Greek originals. Strange
varie lectiones occur, which can only be explained by
referring to the ! Syriae version. It will not be forgot-
ten that S. Irenzus resided in early life at Smyrna;
and it is by no means improbable that he may have
been of Syrian extraction, and instructed from his
earliest infancy in some Syriae version of Scripture.
It is hoped also that the Hebrew attainments of *Ire-
nus will no longer be denied.
The Syriac fragments, at the end of the second
1 See General Index, Syriac Analogies. 3 Ib. Jreneus—knowledge of Hebrew,
ae
vi THE EDITOR'S PREFACE.
Volume, are of considerable interest, having now for
the first time been placed by the side of the Latin
version. Their marvellous agreement with this trans-
lation, is another very satisfactory test of its close
fidelity to the original; it is also particularly fortunate
that these Syriac fragments represent, not any one or
two of the books, but the entire work throughout its
whole course; while ‘one of the rubrics shews that the
work as translated in the East, was apparently as bulky
as that operated upon in the West. The peculiar
interest of the portion of an *epistle to Victor concern-
ing Florinus may be noted ; and generally, these frag-
ments throw some light upon the subordinate writings
and treatises of lrensus. They have been obtained
preter spem, and were the Editor's reward for searching
through this noble ?collection of Syriac MSS. of high
*antiquity.
Several additions have been made to the Greek
text from * Hippolytus ; and the transcription of passages
of some extent in the Philosophumena, from this work
of Iren:zeus, adds strength to the general argument, that
they were made by a pupil of Irenzus, and more
probably by *Hippolytus than by any other. These
1 Syr. Fr. v. n. 1. Any future editor of the works of Cyril
3 Syr. Fr. xxviii. - of Alexandria will find that it tecms
3 The Nitrian collection cannot fail with passages and treatises, bearing the
of becoming better known. The ex- name of the master apirit of the Ephe-
tracts made for this edition are as the — sine period.
olvos πρόδρομος of a promising vintage. * A lithographed facsimile of three of
A valuable fasciculus of Ante-Nicene the more ancient Codices that have fur-
Theology is to be obtained from this ^ nished extracts will be found after p. xii.
source ; and descending to a later period 5 See General Index, Hippolytus.
it is particularly rich in subjects con- * Μαθητὴς δὲ Elpnvalov ὁ Ἱππόλυτος.
nected with the Nestorian controversy. — PHOT. Bibl. Cod. 121.
THE EDITOR'S PREFACE. Vil
quotations indeed will not justify the conjecture that
Hippolytus was the friend, at whose instance the work
was written, for the chronology of the two writers
makes the supposition wholly untenable; Hippolytus
must have been as young, when the work was written
¢. Hareses, as lreneus was when he heard Polycarp.
If this work were written before a.p. 190, we know
that Hippolytus was in his 'vigour A.D. 250, when *he
wrote against Noetus. He may have received instruc-
tion therefore from Irensus; but he can scarcely have
suggested to him the need of such a work as that now
before us. These are questions however that belong
rather to the Life of Irenzus in a subsequent page.
The appearance of the invaluable work of Hippoly-
tus rendered it necessary that many of our ideas upon 09
|
Zu
1 i
the Gnosticising heresies of the first two centuries ! ܨ
should be readjusted; and that some systematic ac- 6
count should be given of the origin and phenomena of
this remarkable progression of the human intellect;
*Dr Burton in England, and *Neander, *Beausobre,
1.
d.
Ru
* Matter, and * Baur upon the continent, have all written |
at great disadvantage, from want of the light thrown
in upon primitive obscurity by the Philosophumena. !
The necessarily limited space that could be devoted
1 EPIPHANIUS writing A.D. 375, says μέχρι Nofjrov xal Νοητιανῶν διαλαμβανό-
that Norrus became heretical about μενον.
130 years before; οὐ πρὸ ἐτῶν πλει- 3 Bampton Lecture.
ὀγων, ἀλλ᾽ ws πρὸ χρόνου τῶν τούτων 4 Genetische Entwickelung des Gnost.
ἑκατὸν τριάκοντα, πλείω ἣ ἔλάσσω. Her. Syst.
LVIT. I. 5 Histoire de Mantchée.
3 ἣν δὲ τὸ σύνταγμα κατὰ αἱρέσεων 6 Histoire Critique de Gnosticisme.
AB’ ἀρχὴν ποιούμενον Δοσιθεανοὺς, καὶ 7 Christlische Gnosis.
|
Vili THE EDITOR’S PREFACE.
to the subject in the preface to the present volume, has
been occupied, not so much in matters of detail, as in an
attempt to chart out the ground that any future his-
torian of the subject might be expected to traverse;
and to bring under a stronger light the main principles
that animated the Gnostic movement. Jn any case
definite ideas upon these two points of investigation
seem absolutely necessary, for the due appreciation
of the Author's general argument.
The text then of the present Edition represents the
readings of those three MSS. that are alone extant
and available. Generally speaking the Codex Voss.
agrees with the Clermont copy, the most ancient and
valuable of all The Arundel variations mark that
it belongs to a distinct family of MSS.; the divergence
from one common stock having taken place apparently
at a very remote antiquity. Other copies formerly
existed that have since disappeared. Nothing further
is known of the three Codices used by Erasmus, than
that they represent MSS. of a later age. The Codex
Vetus of Feuardent possesses a shadowy existence
in the variations reported by him; they more usually
agree with the Clermont and Voss text, than with the
Arundel This copy has now disappeared from the
Vatican. Massuet cites various readings from a paper
MS. of the thirteenth century in the collection of
Cardinal Othobon at Rome. This too has perished;
but it agreed pretty closely with the readings of the
two Mercer MSS. so frequently quoted by Grabe.
The marginal notes of Passeratius, made upon his
THE EDITOR'S PREFACE. ix
copy of the Erasmian edition, throughout the first
Book and the opening chapters of the second, have
been presumed to express his collation of some ancient
MS.; but this is far from certain. Some of the cor- '
rections are manifest conjectures. In any case the
original source of them was never known. The same
degree of doubt scarcely applies to the readings marked
by Grabe as Merc. 1. and u. They are noted in the
Erasmian Edition belonging to the Leyden Library,
and were used by Stieren. The readings marked 1.
specify the testimony of one of two copies; while rr.
implies that the same word was read in both. It does
not appear that one copy was marked 1. and the
other 1].
Erasmus put forth three editions of Irenzeus in the
years 1526, 1528, 1534; and after his death, Stieren
enumerates as many as seven reprints of the original
edition between 1545 and 1570, when the edition of
Gallasius appeared at Geneva, and contained the first
portions of the original Greek text from Epiphanius.
It was a great step in advance. In the following year
Grynzus put forth an edition of a very different charac-
ter, having nothing to recommend it. In 1575 Feuar-
dent's edition appeared, the first of a series of six that
preceded Grabe in 1702. In Grabe's Oxford Edition
considerable additions were made both to the Greek
original, and fragments; and the text was greatly
improved by a collation of the Arundel MS. with addi-
tions from the Cod. Voss. Ten years later the Bene-
dictine edition appeared, similarly enriched with the
B
x EDITOR'S PREFACE.
readings of the Clermont copy, and with a few more
original fragments. Massuet’s three Dissertations also
are a great acquisition. This edition was reprinted at
Venice A.D. 1724; the only remarkable addition being
the Pfaffian fragments, inserted only to be condemned
upon the narrowest theological grounds. In every
respect the Venetian is far inferior to the original
edition of Massuet. The edition of Stieren, 1853, is a
reprint of the Benedictine text, its principal original
value consisting in a more careful collation of the Voss
MS. than had been executed for Grabe by Dodwell.
It contains the notes of Feuardent, Grabe, and Massuet,
as well as the three Dissertations of the Benedictine.
A few more portions of Irenzan text are added from
Anecdota edited by Münter, and Dr Cramer. Finally,
the present edition, with its Hippolytan σωζόμενα, and
Nitrian' relics, its merits and defects, is now in the
readers hands.
1 The Syriac Fragment, VII., came
to hand too late for the emendation of
the corresponding passage in the Latin
*,* It having been found necessary
to set up the Armenian passages, pp.
448, 462, in London, the Editor returns
his sincere thanks to Mr Watts, Temple
Bar, London, for the use of the type
and skilled work of his compositor.
To Dr Rien also, Curator of the
BuckLAND REcrony, HEnTS.
Oct. 5. 1887.
translation, Lib. 111. c. xvii. 16. It ex-
emplifies the high critical value of these
Syriac MSS.
Oriental MSS. of the Dritish Museum,
a like acknowledgment is due, for the
kindness with which, as being upon the
spot, he undertook the first rough revise
of the passages in question, previously
to the removal of the type to Cam-
bridge.
EXEMPLARIA CODICUM
I CLAROMONTANI.
IL ARUNDELIANI.
III. SYRIACORUM.
PRELIMINARY MATTER.
I. SOURCES AND PHENOMENA OF GNOSTICISM.
II. LIFE AND WRITINGS OF 8. IRENZEUS.
ABSTRACT OF PRELIMINARY OBSERVATIONS.
GNOSTICISM, a recurrence to ancient principles, i.
Primitive religious belief, ii.—v.; Chaldmwa, vi. vii.; ancient Persia, viii.—x.
Zoroastrian modification, xi.; not essentially Dualistic, xii. xiii.; Zoroastrian Word,
xiii. xiv.; evil relative, and absolute, xiv. xv.; certain analogies with a
truer theology accounted for, xvi.; Persian system neither Polytheistic
nor idolatrous, xvii.
Egyptian system, soon degenerated into Polytheism, xviii. xix.; Platonic analo-
gies, xx.—xxiii.; Valentinian analogies, xxiii.—xxvi.; Egypt the source
of Greek mythology and of Greek civilization, xxvi.—xxviii.
Greek philosophy eclectic in its principle, xxviii.; Pythagoras, Plato, Thales, De-
mocritus, reverted to Egypt, xxx.—xxxiv.
Greek physical philosophy, xxxv.—xl.; supplied certain elements of Gnostic
terminology, xl.
Philosophical γνῶσις, xl. xli. ; Alexandrian eclecticism as involving Pythagorean
views, and Pree-Platonic notions, xlii.—xlv.; variously modified by Pla-
tonicism, xlvi.—lii.; also the incorporation of Oriental modes of thought,
lii.; principal eclectic innovators, liii.
Jewish Cabbala, compared with the Zend Avesta, liv. lv.
Philo Judzus, lv. ; religious element added to philosophy, lvi.
Recapitulation, lvii. —lix.
γνῶσι5, philosophical, oriental, and mystical, lx.—lxii.; all combined in Philo,
lxiii. ; and to be dealt with as a complex idea, lxiv.
Simon Magus, the first Gnostic teacher who adopted a Christology in his Cab-
balistico-Zoroastrian theosophy, lxv. lxvi.; his own exponent, lxvii.;
Valentinian rationale indicated, lxviii.
Menander, of the same Samaritan school, lxix.
Nicolaitans taught the same theory of creation, lxx.
As did Cerinthus; it may be traced through Philo to Zoroaster, lxxi. ; rationale of
Docetic theory, lxxii. ; other notions of Cerinthus, ibid.
Ebionites, neither Jews nor Christians, 1xxiii. lxxiv.
Carpocrates, widely syncretic, lxxv. ; denied that there was any moral quality in
human actions, Ixxvi.; his peculiar metensomatosis of the soul, Lxxvib ;
Epiphanes, ibid.
σῷ
xvi
Ophites or Naassenes, Ixxviii.; origin of the name investigated, ibid. 1xxix. ; their
system a fusion of Cabbalistic notions with heathen mysteries, lxxx.;
man the subject of two distinct acts of creation, íbid.; origin of soul,
necessity of baptismal regeneration, lxxxi.; though in a heathen sense,
Ixxxii. ; Light the creative principle, xxxiii. ; the Ophic Nus evolved, ib. ;
fall of man, lxxxiv.; Ophite worship and Christology, 1b.; not strictly
Docetic, lxxxv.; a perversion of certain important Christian doctrines,
lxxxvi.
Perate of Chaldma, astrological fatalists, Ixxxvii.
Baturninus, last of the Samaritan following, Ixxxviii.; copied Simon, and mediately
Zoroaster, lxxxix.; two distinct races of men, by nature good and bad,
xc.; vegetarian and Docetic, ib.
Basilides, a Syrian, engrafted on the theories of Simon Peripatetic and Pla-
tonic principles, xci. xcii.; negative term for the Deity, ἰδ. ; probable
meaning, xciii.; held the Diarchic theory, xciv.; still in subordination to
one supreme principle, xcv.
Creation spoken of Peripatetice, rather than Platonice, xcvi.; Atheistic in
language, not in idea, ἐδ. ; his Cosmogony, originating from Light,
ΧΟΥ͂Σ, xcviii.
Three vlóryres, and angelic essences evolved, xcix.—ci.; Demiurge, ci.;
Gospel light kindling as flame, cii. ciii. ; later Platonism compared, civ. ;
varying accounts examined, cvi.—cix.
Valentinus an Egyptian, cx.; gave & strong Oriental colouring to his Platonic
and Pythagorean notions, cxi.; copied Basilides, cxii.—cxv.
Three groups of ZEons, cxvi. ; as in the Egyptian Theogonia, cxvii. ; rationale
of the Ogdoad, cxx. cxxi. ; of the Decad and Dodecad, cxxii. cxxiii.
Enthymesis in relation with Gnosis, cxxv.; Passion eliminated from the Ple-
roma and materialised, cxxvii.
Valentinian Christology, cxxviii.; a fourfold Christ, cxxix.
Formation of Achamoth, ib. cxxxii.; origin of matter, cxxx.; philosophical
analogies, oxxxi.; introduction of evil, cxxxiii; and of the spiritual
principle, ibid.; δεξιὸν xal ἀρίστερον, ib. oxxxiv.; Demiurge, cxxxvi ;
Hebdomas, cxxxvii.; Cosmocrator, cxxxviii.
Creation of man as a quadruple compound, cxl. ; Docetic view of Christ, cxli.;
gift of Spirit indefectible, ib. cxlii.; moral effect of this doctrine, cxlii.;
Valentinian theory of inspiration, cxliii.
The Valentinian scheme in closer contact with the Platonic system, than with
the East, cxliv.; still certain striking analogies with Oriental theories,
cxlvi.; the system popular rather than lasting, $.
Marcion’s three principles, cxlvii ; Christology Docetic, cxlviii.; symbolised with
the Encratite, cxlix.; repudiated Jewish and heathen systems alike, cl. ;
vitality of his system, cli.
(eS 51882 |
mc ~ ܐܝܐ 4
! | ;ܐ '` Tey :
| :
-
ܘ ܗ ܝܐ ma cm T
PRELIMINARY OBSERVATIONS
ON THE
GNOSTIC SYSTEM.
Ah. *. 3 [la -.
—Á ܥܢ ܢܝܟܘܣ
fall airy
rr. d T ܗ *"- - T
τον 1. 2: - .
mios. Cu.
L 7 τ 0307 C =
4 Se -
D v LT 2 OW
ay ܢ <? l.l +¢ -
ὑπο TL MATT Ll >
- ܥܝ = vum s .
E ܡܝ ܢ
ܨ - -
0 -
1 M φ“- -
t - ܫ -—
io - 24: -—
1 ܝܓܢ ‘ ܡܡ : 7 ܕ
:ܙ . :
flc. ܗܪܗ ܢ . *
* Lond = - - a-
Mm emt -: pant ui tes pos — F9 mw ܓ erum. — z -
=8 ܡ ܣ ܗܡ 8 — -" ~ — - ܒ -
.- : ~ ܗܨܚ
ܗ _e = - . -- -,
- = . ܦܣ os = as “ἢ — ae r1 w -
-.7 4 - — “αν ܒܗ À - - -
rh. . ܨ - P ܒܫ T——— ay - — -
οἷ ܬ 1 Tt ܗ 8 ow ܕܨ ܝܚ ܚܘ . ᾿ς —
3 ~ ~ = - à
ܨ 2 & 5:7; 9 - 7 ™ 2 ne
* J Ll 4 M ~ --- LI-- —
üppreciaccu CA U4 wore
the Cabbala learned by the Jews in ܘ ܢܡܐ
ly
T, p. 44, n. 1.
-al
traditions of Egypt, as refined into a system of harmony by
Plato, the arithmetical theories of Pythagoras, possibly of
Indian origin, and symbolising the abstract truth and un- but ct A
limited power of the Deity, were severally laid under Pa rail.
VOL. I.
ΧΥῚ
Ophites or Naassenes, ixxviii. ; origin of the name investigated, ibid. lxxix.; their
system a fusion of Cabbalistic notions with heathen mysteries, lxrx.;
man the subject of two distinct aets of creation, ibid.; origin of soul,
necessity of baptismal regeneration, Ixxxi.; though in a heathen sense,
Ixxxii.; Light the creative principle, ]xxxiii. ; the Ophic Nus evolved, ib. ;
fall of man, ixxxiv.; Ophite worship and Christology, 1b.; not strictly
Docetic, Ixxxv.; a perversion of certain important Christian doctrinea,
lxxxvi.
an
ΟΥ̓ΘΔΏΏΣΟΙΣ UL lia an c Rg ratwrwse apres ܚܝ ܝܚ
gift of Spirit indefectible, ἐδ. cxlii. ; moral effect of this doctrine, cxlii. ;
Valentinian theory of inspiration, cxliii.
The Valentinian scheme in closer contact with the Platonic system, than with
the East, oxliv.; still certain striking analogies with Oriental theories,
cxlvi.; the system popular rather than lasting, 40.
Marcion’s three principles, cxlvii ; Christology Docetic, cxlviii.; symbolised with
the Encratite, cxlix.; repudiated Jewish and heathen systems alike, cl. ;
vitality of his system, cli.
PRELIMINARY OBSERVATIONS
ON THE
GNOSTIC SYSTEM.
Tue Gnostic system in its original development, marks an Early
earnest endeavour on the part of the human intellect to Forms
recur to certain primary principles, that gave a starting zc pos. v.
point to the philosophical theories of Greece, and that sub- Plot 18
sisted among other races also, in proportion to their civili-
sation, as the arcane soul of their faith in things unseen.
That glimpses of truth, of which man had an unclouded
view in Paradise, were still retained in the earliest ages of |
the world, is very evident, so far as the Bible has revealed
to us the religious history of the various families of the
human race after the deluge. For a time, at least, the tra-
ditions of Paradise held their ground; nor had they wholly
died away when Christ appeared. Gnosticism applied itself
to collect and re-arrange these fragmentary portions of
truth; although, as might be expected of a work performed
without reference to Divine Revelation, the materials were
thrown together in much grotesque confusion, and pre-
sented at the best a rude and undigested mass of dimly
appreciated truth. The Persian theosophy of Zoroaster, p. 42.1.
the Cabbala learned by the Jews in Babylon, the Isiacal
traditions of Egypt, as refined into a system of harmony by
Plato, the arithmetical theories of Pythagoras, possibly of
Indian origin, and symbolising the abstract truth and un- κι ες ܓ
limited power of the Deity, were severally laid under Pri.
VOL. I. a
— E
-
Early
orms of
Belief,
il PATRIARCHAL THEOLOGY.
contribution; they were amalgamated successively by the
Gnostic schools, and eventually all met in the Valentinian
theory.
A brief review of the earlier forms of religious belief
so far as History, whether Sacred or Profane, has revealed
them to us, will enable the reader to judge of the cor-
rectness of this view.
Before Abraham was chosen to be the especial guardian
of the truth, we may trace the existence of a primitive
theology upon earth. Melchizedek, most probably of the
race of Shem, whose genealogy coincided with that of
Abraham in some ancestral link, was a Preacher of Righte-
Heb. vill. ousness and Priest of the Most High God, and he ex-
pressed doctrines that, without doubt, were handed down
from a more ancient source. Are we to imagine that the
same truths were altogether hidden from other collateral
branches of the same widely spreading stock; such as the
children of Elam, and Aram, and Asshur, the Joktanidea of
the Arab coasts, or the Shemitic dispersion of the days
of Peleg?
If we follow the patriarch Abraham in his descent to
Egypt, we observe clearly that the primitive traditions of
the Asiatic had not yet wholly evaporated. They still
possessed in direct descent, a fragmentary ray of the re-
ligious light inherited by the sons of Noah; for we cannot
fail to be struck with the similarity of faith in funda-
mental verities, that brought Abraham and the Egyptian
king into closer relations than could have subsisted without
it. Their intercourse was established upon the immutable
Gen. xii. 19; basis of justice and truth; whilst Hagar, the Egyptian
handmaid of Sarah, confessed faith in an All-wise Deity,
Gen. xvi.10. and was favoured with an angelic vision and message.
Gen. xx.
3..8.
Abimelech also, king of Gerar of the Philistines, gave
evidence of his belief in one God, and expressed himself
in a religious point of view very much as the patriarch
EGYPT. lil
tile he displayed that nice sense of justice and Early
t is inseparable from all true religion; and the "Bae
that he established with Abraham, based on ἃ Gen rs;
eligious obligation, was afterwards renewed with xxvi. 36. δὲ,
SAAC.
ending to the time of Joseph’s administration of
8 of Egypt, we meet with occasional evidences of
sligious sense, and Pharaoh confessed in Joseph cea. xii. se.
ation of God's Holy Spirit, unless indeed a plural
attached here to ode, as in the book of Daniel, pan ἵν. δ.
=): roan has been correctly rendered by
llators, the spirit of the holy gods. It may be af-
ith greater certainty, that there could have been
great discordance in religious belief between Jo- Gen. xii so.
the priest of On, whose daughter he received in
, and who gave birth to Ephraim and Manasseh.
3t of On, like Melchizedek and Jethro, was in all
ty the temporal and spiritual chieftain of his tribe,
rding to patriarchal usage, had supreme authority
tters pertaining to faith and discipline.
in the highest degree probable, therefore, that the
knowledge of God subsisted among those tribes
uman race that first come forth from the dark
ind of antiquity. The earliest traditions still sur-
d preserved these primitive races from becoming
in total darkness. Laban, as a Syrian ready to
ay have had his senseless personifications of things
is sculptile gods and Teraphim, and yet have con-
ith in one God; at least, the example of Jacob’s Gen, xxxv.
1 leads directly to the inference, that this was a \
1016 inconsistency.
Mosaic period still bears out our theory, not in-
regards the state of Egypt, which now was en-
n darkness that might be felt; but as regards the
f such of the adjoining tribes as the extreme
lv EDOM.
Early conciseness of the sacred history, and of the inspired re-
Forms of cords, enable us to place under investigation. Thus Jethro,
Exd xvi, the father-in-law of Moses, was priest of Midian, but the
1985. wisdom and godliness of his counsel to the elect deliverer
of God's people, and his faultless confession, mark that he
worshipped God, according to the light that he possessed,
in spirit and in truth. The patriarch Job may be referred
to this period of history; though not a Jew, he was of
Joi. Shemitic blood, and lived within foray reach of the Chal-
dees; but he had a true and spiritual knowledge of God.
And we are not justified in limiting this belief to himself.
His three friends, however mistaken they may have been
in their views, were at least true to the religious traditions
of their forefathers, and expressed sentiments that found
Join. a ready echo in the soul of the Patriarch. The Temanite,
the Shuhite, and the Naamathite spoke out in them ; and
if so, the tribes that they respectively represented can
hardly be excluded from the number of those that, with a
certain degree of fidelity, still preserved a true knowledge
of God. They may have been infected indeed with Za-
bianism; and Job implies that the worship of the host of
heaven was by no means strange to his neighbourhood;
Job xxxi. 96, If I beheld the sun when it shined, or the moon walking
in brightness, and my heart hath been secretly enticed, or
my mouth hath kissed my hand; still Zabianism, what-
ever it might be in a popular point of view, was quite
consistent with a philosophical faith in One Supreme Being,
which, for the present, is all that we are concerned to
ascertain. Job’s friends may have spoken as wise men with
the wise, and still have kissed the hand with the multitude
3 Kings v.17. to the starry firmament: much as Naaman found no difficulty
in confessing faith in the God of Israel, but still reserved to
himself the liberty to bow himself in the house of Rimmon.
Again, the prophetic burthen of the son of Beor
proves that the full flood-tide of corruption had not yet
MESOPOTAMIA. MOAB. CHALDZEA. v
wholly overwhelmed the earlier and purer faith of the _ Early
East ; and, so far as Mesopotamia was concerned, the know- Belief, ܐ
ledge of One God, the Creator and Governor of the Deut. xxiii.«.
world, was not yet extinct upon the banks of the Tigris
and Euphrates. Balaam enounced the true traditions that
he had received, the γνῶσις that constituted him prophet, Numb, xxiv.
and taught the unity of the Deity, his faithfulness power ܓ ‘wae
and goodness; also that justice mercy and humility are
the reasonable sacrifice that God requires of his creatures.
Again, descending lower in the Sacred History, those
families of Moab, of whom Ruth the ancestress of the
Saviour was born, can scarcely have been wholly lost in
the darkness of idolatry. Some knowledge at least of the
Great and Good God, Creator of Heaven and Earth, must
have subsisted amongst them; the traditional light of early
ages still radiated around; and the daughter of Moab
spoke from her own religious sense, no less than from
affection for her Jewish mother-in-law, when she declared
to Naomi, Zntreat me not to leave thee, or to return from Ruth i. 16,
following after thee: for whither thou goest, I will go; and
where thou lodgest, I will lodge: thy people shall be my people,
and thy God my God: where thou diest, will I die, and there
will I be buried: the Lord do so to me, and more also, if
ought but death part thee and me. These three instances
of an almost synchronous knowledge of God, in such dis-
tinct tribes of the Aramaic stock, shew that the light of
religion may have pervaded the whole of the descendants
of Shem far more generally than we usually imagine.
With regard to other families of the same stock,
Aristotle declared that Chaldza had a philosophic faith, » Cf. Diod. Sie.
when as yet Egypt had none; therefore, long before the 9. ܘܬܐ 1.8,
age of Moses, who was learned, ἐπαιδεύθη, in all the wis- acts vi. ss.
dom of the Egyptians. This brings us back towards the
time when Abraham emigrated from the banks of the
Euphrates. The Magian priests, indeed, when Babylon
Early
orms o
Belief.
vi CHALDZEA.
was taken by Alexander, affected to produce tiles inscribed
f with astronomical observations, that reached back over
Gic. deDiv.1. 470,000 years, and this claim, when reduced to its proper
Porph. ap.
Simplic.
Pliny. H. N.
YII.
I. 98. 81.
dimensions, would still leave them at the head of human
civilisation. Diodorus Siculus, no doubt, assigns a priority of
politieal and philosophical existence to Egypt, and says that
Babylon was colonised from the banks of the Nile; but, in-
dependently of ethnological considerations, his authority ܡ
is inferior to that of Aristotle. The geographical position
also of the Chaldeans favours the notion, that they would
. be among the first to emerge from the infant simplicity
of the earlier families of our race. They were the very
centre of the commerce of the old world, dispensing on
the one hand the merchandise of Persia and India to their
more western neighbours, and on the other, receiving
and transmitting back the rich produce of Arabia, Egypt,
and of the more southern countries, Nubia, and /Ethiopia,
and Abyssinia. The restless energy also that made them
the great military power of the day, would lead the sage
on to intellectual conquest, and to accept from the nations
with which his countrymen were thrown in contact, that
which commended itself in each to his reason. It was by
their agency that countries west of the Indus received the
first general notions of arithmetical, geometrical, and as-
tronomical science. It is the rational belief, however,
rather than the philosophic attainment of Chaldza, with
which we have to do; and, so far as we can judge, it was
no unknown light that broke in upon the mind of Nebu-
chadnezzar when he confessed his belief in the power and
wisdom of the God of the Hebrews, though still tinged
greatly with a polytheism, that he renounced on his re-
storation to reason. Darius the Mede made a similar
confession, but he had studied in Egypt.
From this period the religious faith of Chaldma may
have been purified to some extent, through contact with
CHALDZEA. vii
the captives of Israel. The songs of Zion sung by the Early
waters of Babylon with mourning hearts, awakened kin- Forms of
dred thoughts in a sister race. The oracles of life could^
hardly have been explained in the vernacular language of
Babylon, without becoming known to thousands along the
whole course of the Euphrates. So, again, portions of
Chaldaic lore contained in the Talmud and the Cabbala,
shew that the sources of those traditions, superstitious and
puerile as they may appear as compared with the Word of
Life, were not wholly idolatrous. The two systems were to
some extent amalgamated; the Jewish 'theology borrowed
from the Chaldee 'theosophy and became Cabbalistic, while
the Chaldee sages obtained from the law and the prophets
higher notions of the Supreme Being. Hence the daughter
of Zion was scarcely distinguished by careless observers
from the daughter of Babylon; the two were treated as of Just M. Par.
one faith; so the oracular verses assert,
Μοῦνοι Χαλδαῖοι σοφίην Aaxov 70 ap Ἑβραῖοι,
"ΣΑὐτογένητον ἄνακτα σεβαζόμενοι θεὸν .ܙܟ
Even the well informed ascribed a common origin to the Diog. L.
Jews and to the Magi. From the period of this close con- ܡ
tact with a race of purer faith, in the captivity, the belief
and sacred philosophy of Chaldza, though mixed up with
astrology, became fixed; and Diodorus Siculus testifies to Li» .ܬܐ
the steadiness wherewith its sages adhered to the intellec-
tual system received from their fathers, while the schools
of Greece were drifting from one novel phase to another.
The reader will observe, however, that the Chaldee Grote H. Or.
sages of primitive times are not to be confounded with 39 ot.
the Χαλδαῖοι, of whom Hirrotytus speaks among other
precursors of Gnosticism. The term, as used by the
* The convenient term theosophy, 9 m v. ova o3 ܐܝܬܝܐ αὐτούσιος.
contrasted with theology, implies theisti- Was the ing αὐταιῶνα ἄν ܐܘ ܕ
cal teaching, i tive of truth; reading αὐταιῶνα dvaxra? since
while the latter term involves the idea ܐܝܬܝܐ in Ermm. Srp. is the equiva-
of absolute, subjective truth. lent of αἰών. Hom. in Har. $3. 84
3 αὐτογένητον is rendered in Euseb, — Syriace.
Vill PERSIA.
Early venerable Bishop of Portus, means simply an astrologer,
Forms o . . .
Belief, one who was generally an adept also in magical delusions,
the Chaldzans of CicgRo and Juvenat, [Sat. vi. 552]:
Chaldeis sed major erit fiducia: quicquid
Dixerit astrologus, credent a fonte relatum
Ammonis; quoniam Delphis oracula cessant,
Et genus humanum damnat caligo futuri.
Note att. AULUS GELLIUS identifies the term with Mathematicus,
while Hxsvcnuius, speaking of them with greater respect
than they deserved, defines the Χαλδαῖοι as, “γένος μάγων
Hipp. Phil πάντα ywwoxovrwy. The Perate or Gnostic fatalists
EP originated from these Chaldseans, and with the name pre-
Ph. ir. sil tended to have derived their doctrines also from the
highest antiquity.
Of the early Persian theosophy we have as little cer-
tain knowledge as of the Chaldean; but we now find
ourselves within range of regular history. At the close of
Lai .)ܐܫ the Jewish captivity, Cyrus the Persian, the Lord's Shep-
herd, makes a clear profession of faith in one Supreme
EmaL£3. God, in his edict for rebuilding the Temple; and it was in
a similar spirit that, before he engaged the forces of
Croesus, he invoked, not the gods as a body, but ! One All-
Xen, Cyrop. powerful Deity, ἐψόμεθα σοι, ὦ Ζεῦ μέγιστε. He had pro-
fited possibly by collision with men of a purer worship, and
eliminated from his belief in the Deity many elements that
were inconsistent with right reason. So again his lan-
guage respecting the *soul's immortality, half believing half
doubting, argues indeed no very accurate conception of
things eternal, but, such as it is, it is expressed in a manner
that shews a fixed belief in the existence of Divine benc-
volence as a principle of unity. Thus his hope is for the
wur Lg. future, μηδὲν ἂν ἔτι κακὸν παθεῖν, μήτε ἣν μετὰ τοῦ θείου
1 It was in harmony with this that 5 Tho resurrection is clearly pro-
in sacrificing the Magi invoked τὸν θεόν. mised in the Zend Avesta, and in its
Hen. I. 132, still Jupiter was Ormuzd. most ancient portion. Vendid. S. Ize-
IAMBL, Myst, 48g. vin. 2. schne und Vispered. 67 Ha.
PERSIA. ix
γένωμαι, ante ἦν μηδὲν ἔτι w. Even if uera των θεών had Early
been the words used, it would have been by no means ܡܫ
certain that the term was intended to convey a 8. 656
notion. If the Hebrew plural term pry be inexplicable,
are we bound to affirm that the term θεοί must of necessity
involve the notion of a plurality in the Divine Substance?
Prato scarcely used the term as the poet or the mytholo-
gian; adeone me delirare censes, ut ista, credam? might have «
been the language of CrcERo, if asked whether his apos-
trophe to the Dii immortales included the entire conclave
of the Olympian deities.
Again, the firm stand that the Persians made against
the idolatrous usages of the Greeks, is good proof that
polytheism was never their creed. The entire vault of
heaven was to them as the Deity, rov κύκλον πάντα TOU Herod.1.132.
οὐρανοῦ Διὰ xadéovres. The Greeks, also as belonging
to the same Arian stock, exhibit something of the same
primitive Faith, and the Hesiodic Muses celebrate Earth
and Heaven as the source of all, Theog. 44,
Le] , e ܝ ܚ
Θεῶν γένος αἰδοῖον πρῶτον κλείουσιν ἀοιδῇ
9 ܬ » 1 ^ ܝ ~ ܘ > ÷ ¶ Xy
e£ ἀρχῆς, ovs Γαῖα καὶ οὐρανὸς εὐρὺς ἔτικτον.
Evsesivs says of the oldest form of religious belief, οὐκ ἄρα Prep Evang.
I. iX.
ms ἣν θεογονίας ᾿Ελληνικῆς ἢ βαρβαρικῆς τοῖς παλαιτάτοις
~ ܝ , , 3 4 ῇ » /, ܠܟ 3 γν ¢ ~
τῶν ἀνθρώπων λόγος, οὐδὲ ξοάνων ἀψύχων ἵδρυσις, οὐδ᾽ ἡ νῦν
9 ~ ܚ ~ sae p Y ~
πολυφλυαρία τῆς τών θεῶν ἀρρένων Te καὶ θηλειῶν κατονομα-
σίας. ‘The ancient Greek symbolised with the Persians,
who, as HERopotus records, ἀγάλματα καὶ νηοὺς καὶ βωμοὺς 1.13.
οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι
3 ܝ , ε ܠ 3 1 , Ψ 3 » ,
μωρίην ἐπιφέρουσι, ws μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας
> , 1 a , t y .
ἐνόμισαν τοὺς θεοὺς karamep οἱ “Ἕλληνες εἶνα. So again
Diogenes Laertius, Τοὺς δὲ μάγους... ἀποφαίνεσθαι περί T6 Proem.
οὐσίας θεῶν καὶ “γενέσεως, ovs καὶ πῦρ εἶναι καὶ “γῆν καὶ ὕδωρ"
τῶν δὲ ξοάνων καταγινώσκειν καὶ μάλιστα τῶν λογόντων
ve 1 1 4
appevas εἶναι θεοὺς καὶ θηλείας.
Forms of
Belief.
3. 131.
1. 135.
x PERSIA.
The ancient religion of Persia appears to have been
far more closely allied with the Pantheism of the Brahmin,
than with the Polytheism of the Greek; and it was from
this source possibly that Thales and his successors in the
Ionic school of physical philosophy borrowed their first
principles. They believed that a Divine life existed in
the elementary forms of matter. So the Persian paid Di-
vine honours to the primary στοιχεῖα, as HERODOTUS says,
θύουσι δὲ ἡλίῳ Te καὶ σελήνη καὶ “γῇ kal πυρὶ Kai ὕδατι καὶ
ἀνέμοισι. The natural creation, an object of deep and super-
stitious veneration in primitive times, may have given rise
to idolatry when Heroporvus wrote, but the proof is not
made out, that the Persians knew anything of the Zabian
practices of the ‘inferior Shemitic tribes, before their yoke
was imposed upon those tribes, As compared with the
later religious belief of heathenism, the old Persian religion
was venerable for its greater purity, though it was only
ἃ comparative purity. Whatever degree of truth it retained
was derived traditionally from the very cradle of the human
race; it was no mere product of human intellect, as Beav-
SOBRE seems to have imagined, ‘ Cette ancienne religion...
de la maniere qu'on nous la décrit, est la plus pure que la
raison humaine ait jamais imaginée.” But it was debascd
at length by the reaction of Greek impurities as, Hero-
poTus has candidly confessed.
The ancient Persian religion was modified in the reign
of Cyrus by Zoroaster, who ?restored and fixed old forms
1 So HERODOTUS, ἐπιμεμαθήκασι δὲ
καὶ τῇ Ovpavly θύειν, παρά τε ’Accupluy
μαθόντες καὶ ᾿Αραβίων. 1. 131.
3 S'il falloit prendre parti, je croirois
plutét que Zoroastre ne fit que réformer
la religion des Mages, qui avoit été alté-
vée, ou la purifier des fausses opinions
dont elle &oit corrompue. BEAUSOBRE,
Hist. du Manich. τι. i. 4. p. 163. AN-
QUETIL DU PERRON thus sums up the
character of Zoroaster: Esprit sublime,
grand dans les idées qu'il s'étoit formes
de la Divinité, et des rapports qui unis-
sent tous les Etres ; pur dans sa morale,
et ne respirant d'abord que le bien de
Vhumanité; un ze outré lus fait ܗܘ
ployer Timposture; le succes l'aveugle;
la faveur des princes ct des peuples lui
rend la contradiction insupportable et en
fast un persecuteur. Vie de Zoroastre.
ZORO ASTER. xi
of belief, and matters of religious θρησκεία, rather than in- Persian
vented new; the idolatrous practices and juggling priest- ܗ
craft, with which the Iranian had been brought in contact ζΖετάμεμε |
upon the banks of the Euphrates and of the Tigris, ren-
dered this necessary. The broad !principles of this re- Zerdunt
formed religion may be comprised, as Beausopre observes, § 1n.
under the three heads of a pure faith, sincere truth, and ܫ
justice. The unity of the Deity was still the fundamental
tenet. *The sun, as a glorious body of light, occupying a
position *mid-way, as it were, between the Heaven of Hea-
vens and Earth, conveyed to the Persian a sensible emblem
of Ormuzd, the Good Principle. Its orb was the abode of
Mithras, the Mediator, as occupying a middle position be-
tween Ormuzd and Ahriman, Light and Darkness, διὸ καὶ Plut de ἴα
Mipnv Πέρσαι τὸν μεσίτην ὀνομάζουσιν, an idea somewhat
similar to that of Philo, who speaks of God placing a wall
between light and darkness, as the sun separates day from
night‘. The sun, honoured at first as a symbol of the Deity,
was afterwards worshipped as the Divine substance. Much
in the same way, fire first symbolised the Deity, then be-
came an object of idolatrous worship. But at first this
was not so. For it may be observed, that the veneration of £. 039
‘water is fully as apparent in the Zend or more ancient Pang. V. vi
1 PLATO speaks of the Magianism
of Zoroaster as a simple system of reli-
gious worship ; ὧν ὁ μὲν payelay re δι-
δάσκει τὴν Zwpwdorpov τοῦ ‘Qpopdiou,
ἔστι δὲ τοῦτο θεῶν θεραπεία. Alcib. τ.
3 The Parsees of India, though they
turn themselves to the sun in prayer,
deny that it is with any idea of worship.
Hpz, de v. Rel. Pers. 1. The ancient
practice was the same ; only contact with
Zabian worship, by an easy transition,
caused a custom, that was at first only
symbolical, to degenerate into idolatry.
3 So PLUTARCH says that Ormuzd
ἀπέστησε τοῦ ἡλίου τοσοῦτον ὅσον ὁ ἥλιος
τῆς γῆς ἀφέστηκε, καὶ τὸν οὐρανὸν ἄστροις
ἐκόσμησεν. de Is. et Oe. 47.
4 It is a remarkable coincidence that
the solar year of 365 days is summed
by the letters severally contained in
Mel@pas, the Basilidian ᾿Αβράξας, and
Νεῖλος identified by PLUTARCH with Osi-
ris or Helios. So HERODOTUS speaks
of ol ἱρέες τοῦ Νείλου. 11. go.
5 Compare the words of HERODOTUS:
és ποταμὸν δὲ οὔτε ἐνουρέουσι, οὔτε ἐμ-
«τύουσι, οὐ χεῖρας ἐναπονίζονται, οὐδὲ ἄλλον
οὐδένα περιορέωσι, ἀλλὰ σέβονται ποτα-
μοὺς μάλιστα. I. 138. And the Zend
Avesta: L’homme qui tenant un mort avec
soi le porte dans l'eau ou dans le feu,
εἰ souille par la ces élémens, peut-il
Persian
dualistic
theory.
.d
Pol 2. Av.
111. 592—597.
ΧΙ ZOROASTER.
portions of the Avesta, as that of fire; and the defilement
of the one element is as strictly forbidden as of the other.
Fire, however, was the only sensible emblem of the Deity
permitted in the Persian temples after the date of Zoro-
aster, the extinction of which, on the birth of Mahomet,
was urged by the Arabian impostor in proof of the entire
supercession of Mithratic worship. 'ABULFEDA, in recording
the omen, confirms the generally received statement, that
the commencement of this phase of Persian Theosophy did
not date higher than the reign of Cyrus.
It was to *Zoroaster also that is most usually traced the
first assertion of the Oriental dualistic theory of two eter-
nal principles, the one good the other evil, Ormuzd and
Ahriman. But, according to his theory, these two powers
were of a secondary character; there was an ‘antecedent
étre pur, o saint Ormuzd? Vendidad
Farg. vir.
dr) les oly ll awit?
μους ole oed) plo al
Ab γὰρ ay) ܘܠܬ hin
Aes) οἷν Cui Ula Cress
ple cil SAS us In the
night in which the Apostle of God was
born, the palaceof the Persian king(K eara,
as Cesar among the Romans, and Pha-
raoh in Egyptian history, being the royal
name and title), was shaken by a sudden
shock, and its fourteen towers fell. At
the same time the sacred fire of the Per-
sians was extinguished, which for a
thousand years before had never gone out.
ABULFEDA, Hist. Moh.c.1. BRUCKER
considers that pyrolatry prevailed among
the Persians before the day of Zoroaster,
* Certum, est ex adductis, sacrum ignis
cultum ante Zoroastrem inter Persas
viguisse.” 1I. lii. 10. He gives no suffi-
cient proof, however, and the notion is
inconsistent with the assertion of HERO-
DOTUS, that no fire was kindled for their
sacrifices: οὔτε βωμοὺς ποιεῦνται, οὔτε
πῦρ ἀνακαίουσι μέλλοντες θύειν. 1. 132.
Neither would their worship, as he re-
cords, sub Dio, admit of the perpetual
preservation of the sacred flame.
$ t JJ. Star of splendour.
3 Son dessein est de montrer que la
nature entiére, qu’Ormusd chef des bons
Genies, εἰ Ahriman chef des mauvais, dé-
pendent du premier Etre qui les produits.
Ce premier Etre est le Tems sans bornes,
ou VEternel.... Pour prévenir les diff-
cultés que peut faire nattre la vue d'un
seul premier Agent, Zoroastre rappelle
souvent les Perses aux deux Principes
secondaires ; £ s'étend. sur leur nature,
εἰ sur leurs actions reciproques, qui doi-
vent se terminer. au triomphe du bien.
ANQ. DU PERR. Vie de Zor. 68. In
point of action, however, Evil was still
subordinate to the Good Principle; so
Ormuzd is made to say in the Z. Avesta,
*' ] first acted, and afterwards the source
of evil.” Vend. Nosk. 20. Farg. 1.
ZOROASTER. 3111
Supreme 'Principle causative of both; and the more in- Persian
telligent Persian, no doubt, still referred the binary ema- theory.
nation to the unity from whence it proceeded, as that
which *alone harmonised with & reasonable conception of
the Divine Being. Zeruane Akerene, Indefinite Time, was
this antecedent principle of boundless ? Good; the proto-
typal ἘΣ δὲ of the Cabbalistie theology, the ἀπειρία of
Plato, and the αἰών of the Gnostic heresiarchs. It is also
remarkable that the τόπος of antecedent matter of Plato,
had its position in the Persian system ; that is if Eudemus,
as quoted by Damascius, does not give a Platonic colouring
to the Magian principle that he is describing; Μάγοι δὲ
καὶ πᾶν TO Ἄρειον γένος, ὡς καὶ τοῦτο γράφει ὁ Εὔδημος, οἱ
μὲν τόπον, οἱ δὲ χρόνον καλοῦσιν τὸ νοητὸν ἅπαν καὶ TO ἡνω-
μένον" ἐξ οὗ διακριθῆναι ἢ θεὸν ἀγαθὸν καὶ δαίμονα κακὸν, 7
φῶς καὶ σκότος, πρὸ τούτων". From the throne of Goodness
the 5Word, substantial and personified, went forth, before Z Av. μι.
the Heavens or any creature had been called into exist-
ence,
1 The Sad-der declares: Ex primo
scias primum, Dominum tuum esse Unum,
Sanctum, cui non est compar; est. etiam
Dominus Potentie εἰ Gloria. D. x.
This compilation, though comparatively
modern, contains much that is highly
ancient, but the doctrine is allowed to be
Zoroastrian by Mahometan, and there-
fore hostile testimony. So Abulfeda
says, that whereas the predecessors of
Zoroaster held that the origin of all was
the dualistic principle, still he himself
taught that one Supreme Being existed
antecedently, who was One and had no
compeer. Poc. Spec. H. Ar. 153.
2 Nach einer inneren Forderung der
menschlichen Natur, bei den nur einiger-
massen Nachdenkenden, die Frage nach
der Verlindungsgrunde jener zwei Wesen
nicht lange ausbleiben konnte. CREUZER,
Symb. 1. 697.
3 Aristotle also testifies that the
Ormuzd was this Word, and of him and by him the
first principle of the Magian system was
perfect goodness, τὸ πρῶτον γεννῆσαν
ἄριστον. ARIST. Met. XIV. 4.
4 WoLr. Anecd. Gr. iu. 259. Cf.
Dioc. LAERT. 1. 8. CaEUZ. 1. 698.
5 Das Ewige ndmlich ist, seinem
"Wesen, nach, Wort; vom Throne des
Guten ist gegeben das Wort, Honover,
(s. Izeschne, Ha, X1X. tn KLEUKER'S Z.
Av. 1. 107.) das vortreffiche reine heilige
schnellwirkende, das da war, ehe der
Himmel war und irgend ein Geschaffenes.
Aus diesem und durch dieses Wort ist
das Urlicht, das Urwasser und Urfeuer
(d. ἃ. ein unkirperliches, intellectuelles,
gleichsam eine Art von Práformation der
Elemente), und durch dieses dann das
Lich, das Wasser «nd das Feuer, das
wir sehen ; folglich Alles geworden. Die-
aes gute Wort ist Ormuzd. CR. 1. 695. In
the Brahminical theory truth is eternally
phonetic. A. BUTLER, 1. 245.
Persian
dualistic
theory.
Vol. r. 131.
xlv | ZOROASTER.
first ideal principles of Light, Water, and Fire were engen-
dered, as in the Divine Mind, and from these also the
material elements were subsequently formed. Here again
we may observe a close similarity between this 'mystical
word, Honover, uttered by the Deity, and the Λόγος of
Plato; for Ormuzd was the personified idea of all things
create, eternally subsisting in the Divine Unity. The enun-
ciation also of this Word of Might was continuous, and
was the prototype of the Marcosian Word, the divine
fugue, that continuing through every possible combina-
tion of letters involved in the Incommunicable Name, was
appointed to run out at length, and subside in a perfect
and eternal harmony.
But evil was also evolved co-ordinately with Ormuzd.
The moral and physical world, taken in its reality, presented
antagonising principles on its surface and in its depth, that
could not escape notice; and philosophy must give its
account of everything. God indeed has revealed to man
that evil is his discipline, to be overruled under certain
conditions for eventual good ; but, without the aid of reve-
lation, men have endeavoured in various ways to account for
the evil that is mixed up with man's destiny, and so affects
the happiness of life. An implacable Nemesis, tracking
down ancestral sin through successive generations; a blind
fate, the exact converse of-reasoning Will; the necessary
sequence of events, as unvarying as the revolution of Ixion's
wheel, are theories that have been successively developed,
as the only possible way of accounting for the evil to
which man is born. The Persian started from the same
point, but preserving more perhaps of the primitive tradi-
tions of man's infant state, brought into the account the
relative as well as the positive character of evil. Hence
in Zoroasters teaching the Supreme Being developed
1 See CBEUEER'S collection, from the Zend Avesta, of terms applied to this
primary emanation. Symbolik, 1. 696.
ZOROASTER. xv
Light, which, as a subordinate principle, in /anto, fell
short of perfection; and the
‘imperfection of Light is
Shade; arguing therefore from the physical to the me-
taphysical, it appears to have been concluded by him,
that so soon as the Deity developed any principle or
created essence beside himself, the necessary relative im-
perfection of this principle, *involved in itself substantive
evil. Evil in fact, although of a positive character with
relation to the perfection of good, is relative with respect
to the imperfect good, to which it leads up by insensible
degrees; ‘when I would do good evil is present with
me." is descriptive of all created good, however exalted ;
but if is in a positive and absolute sense, that He, who
is the Perfection of All Good, * chargeth His angels with
folly.”
Originally, the eastern theory of a First Principle was Hyaesp. |
principle.
not dualistic; God was single and sole, sine socio et sine Beau. 1.164.
part. The primeval light, that symbolises the Deity to
the Persian, with its shade, was at first put forth; then
the world of pure and glorious spirits resulted from the
Divine ?Life ; and subsequently the Will of God, the divine Creuser,
Word, was eternally articulate, the Creator of the heavenly
bodies, and of the souls of men. As matter is causative of
shade,
1 This imperfection of light was
expressed theosophically as a mingling
dallas, J I e of light and
darkness, this of course was co-ordinate
with the first evolution of light as an
imperfect substance; the subsequent
active influence of darkness or evil was
a liberation of light from darkness, the
two were separated and shewed their
positive qualities. Upon this distinc-
tion Magian controversy ran high. See
Pocock, Spec. Hist. Ar. 153. ed. Oxon.
so ‘evil entered into the system when the bodies
3 Mit dem Satz ist gegeben nothwendig
der Gegensatz. | CREUZEB, Symb. I. 7or.
3 Zoroastre n'a reconnue qu'un seul
Dieu, Createur immediat du Monde des
Esprits, mais Createur mediat tant du
monde des étoiles et des planétes, que
du Monde inférieur, qui est notre globe
terrestre, qu'il a formé par l'intervention
d'une puissance, que Zoroastre appelle
SA VOLONTÉ. BEAUSOBBE, H. du Ma-
nich. I. p. 175.
4 BEAUBOBRR says, Ce systéme du
Prophete des Perses a um grand con-
formité avec celui, que Lactance a
xvi ZOROASTER.
Hebrew of men were created, as well as the lower world of matter.
analogies. The words of Beausosre refer these oriental theories to the
highest antiquity, and their supporters connected them
Hhede , with the patriarchal faith of Abraham. Un Paradis, un
Enfer, qu'ils appellent la Géhenne, l'immortalité des ámes, la ܡ
Resurrection des corps, étotent les dogmes constans de leur fot.
Ils prétendoient la tenir d'Abraham, qui lavoit enseignée,
et défendue contre les Idolatres qui s'élevoient et se mul
tiplioient dans 7 Assyrie.
The question arises how these theories, presenting
in some respects certain analogies with a truer theology,
became known in Persia. If, indeed, Zoroaster were ac-
quainted with the Hebrew scriptures, as Arabie writers
Brucker, H. affirm, who also say that he was born in Palestine, we
might understand that portions of his system would very
fairly be referrible to the great forefather of the Jews.
But the close contact into which the Hebrew portion of
the Shemitic race had been brought with the Iranian
stock, owing to the Babylonian captivity, would account
for any degree of resemblance observable between the
Zoroastrian system, and the august theology of the Jews.
Possibly the liturgical portion of the Zend Avesta may
be the production of Zoroaster; the Zend, or sacred
language of the Median Magi, carries on the face of it y
a considerable antiquity, while the latter, and more sci-
entific portions being composed, not in Zend, but Pehlevi,
the language of the Sassanian dynasty, and of the Par-
thians, betray as clearly a later origin. Hence whatever
knowledge this portion of the Zend Avesta exhibits of the
Hebrew Scriptures, may be more properly referred to the
co-presence of the Jewish religious system with the tra-
ditional faith of Persia, subsequently to the Christian era.
exprimé en cestermes: Fabricaturus Deus — fontes rerum sibi adversantium, illos
hunc mundum, qui constaret in rebus videlicet duos spiritus, quorum alter
contrariis atque discordibus, constituit est Deo tamquam dextera, alter tam-
ante diversa, fecitque ante omnia duos quam sinistra, &c. Jnst. 11. 9.
ZOROASTER. xvil
Neither /EscuvnLus nor Heroporvus say anything of Persian
fundamental tenet of the Zoroastrian system, faith
two antagonising principles, emanating from one eter-
principle of unity; and naturally enough, for if the
alistic scheme were first incorporated by Zoroaster, it
ild hardly have become known to them, as a superaddi-
n upon the ancient faith of Persia. On the other hand,
before the day of Zoroaster the Persians had been
laters, it would be difficult to account for the ease with
ich this people accepted at the hands of Zoroaster, so
ny religious ideas, that must have been as foreign to
m as they were new. May it not have been owing to the
rer religious traditions of the Persians, that the Jews, as
an apparently cognate religion, were permitted by Cyrus
return to Palestine, and were aided and protected in
'ir pious work, of building up again the ruins left by their
aldsean conquerors? On the whole, the ancient l'ersians
pear to have been neither polytheists nor idolaters; and
ܐ: regard to all other points of their ancient intellectual
-culation, it is safest to subscribe to the words of the
lustrious Brucker; Subductis itaque omnibus rationibus,
js tutissimum videtur, de veterum Magorum, Zoroastre
ustiorum, systemate, modestam fateri 4gnorantiam.
It would seem, then, that from the time that Abraham
nt forth from the land of the Chaldees, down to the com-
iÉneement of authentic pagan history, the theoretical
owledge of one Supreme Being existed, as a higher re-
ious belief, in the regions watered by the Euphrates,
well as among the Persians; but, in this latter case, the
ople at large retained a sounder faith than the inferior
ramaic tribes, where a truer γνῶσις, in whatever degree it
isted, was reserved among the arcana of priestcraft.
The only country west of the Indus, that can pretend
vie with Babylon in point of antiquity, is Egypt. There
i$ in certain respects a similarity between the Chaldzan
VOL. I. b
dualistic
theory.
Hist. Phil.
11. iii. 12.
Gen. xi. 3}.
Primitive
belief of
Egypt.
xviii EGYPT.
and Egyptian religious systems. They both involved astro-
logy, and in most other points they were very much alike,
if the testimony of ! BAnpEsANES, in his work on Fate, is to
be referred to a higher antiquity than the age in which he
lived and wrote. Unlike the more restless spirits that
inhabited the banks of the Tigris and Euphrates, the in-
habitants of Egypt, after the earliest Asiatic immigration,
were subject to no violent irruption of hostile tribes. That
which Prato has said, in the Timeus, of their immunity
from the devastation caused by floods and conflagrations,
may be interpreted politically, as a figurative representa-
tion of the early peaceful enjoyment of their acquired
possessions on the banks of the Nile. The primitive ?faith
of Egypt was chiselled indelibly, as it were, in granite,
in the Saitic inscription of the temple of Isis; τὸ δ᾽ ev Tact
τῆς "AÜmvás, nv καὶ Ἶσιν νομίζουσιν, ἕδος ἐπιγραφὴν εἶχε
τοιαύτην, Eryw εἰμι πᾶν τὸ “γεγονὸς καὶ ὃν καὶ ἐσόμενον, καὶ TOV
ἐμὸν πέπλον οὐδείς πω θνητὸς ἀπεκάλυψεν. * PRocLus adds
at the close of this inscription, καὶ ὃν ἔτεκον κάρπον, ἥλιος
ἐγένετο. It has already been seen, that, whatever may
konnte aber hier die zweifelnde Frage
entstehen, ob jene geistige Ansicht nicht
etwa blos Griechische Zuthat, Ausdeu-
tung Griechischer Philosophie sey. Dies
muss schlechterdings verneint werden,
und die vielstimmige und vielfaltige
Sage, welche auch vor der Zweifelsucht
neuerer Zeiten die herrschende Meinung
{pos : ܠܝܪ cL ܠܝ
odd ܕܟܠܕܝܘܬܐ dom ܝܕܥ
Ke? ܕܠܓܒܛܝܐ ܒܪ oslo
ܐܡܪ ܗܘܝܘ ܝܘܠܦܢܐ ܕܬܪ̈ܝܗܘܕܢ
]32032 ܠ ܘܝܕܐ So} ܝܝܕܝܥܐ
Avida saith, 8 ܒܘܬܐ ܕܗܟܢܐ ܗܢ
I have read the books of Chaldeism, but
Ido not know which belong to the Ba-
bylonians, and which to the Egyptians.
Bardesan saith, The doctrine of both
countries is the same. Avida saith it is
known that it is so. ΟὝΒΕΤΟΝ, Sp. 15.
CREUZER clearly refers the higher 3
and more spiritual wisdom of the Greek
philosophy to Egyptian sources. “Es
der Gelehrten begründete, die Sage, dass
Pythagoras und andere Griechen erst
ihre Weisheit aus /Egypten geholt ha-
ben, muss für ein historisches Factum
gelten. Hundert Stellen des Herodotus,
Hellanicus, und was wir sonst von
Fragmenten ülterer Geschichtschreiber
und Philosophen haben, setzen gleich-
falls eine alte geistige Cultur der Pha-
raonen ZEgyptier voraus," Symb. 1. 386.
3 In Time. cf. the Persian theory, p. xi.
MOSHEIM conjectures that this inscription
never existed. Cupw. Int. Syst, n. 123.
EGYPT. xix
een the religious belief of Egypt in later times, at Primitive
lier period of history its inhabitants held some points,
t, in common with the descendants of Abraham.
ie wisdom of Egypt, in which Solomon was skilled,
tes the notoriety of its intellectual proficiency. At
sequent period Herodotus speaks of Egypt's reli-
theory with veneration, and refers to this source the
edge that his countrymen possessed of the !soul's
tality: Πρῶτοι τόνδε τὸν λόγον Αἰγύπτιοί εἰσι οἱ
es, ὡς ἀνθρώπου Ψυχὴ ἀθάνατός ἐστι. It is a fair
nce therefore that certain modified forms of reli-
truth were never wholly lost to the sages of Egypt.
acred torch was still sent on ?from hand to hand,
‘he foundation was laid of the Alexandrian school of
ophy, which the more ancient and truer elements
Egyptian theosophy helped to consolidate.
16 origin of Egyptian as of every other form of
eism may be traced to the custom, so widely preva-
1 the ancient heathen systems, of expressing different
ons and attributes of the Deity by different names;
were divided out again according to the varying
ܐ of the divine energy. This, which is more or less
ff the Persian and Indian systems, is pre-eminently
'BOD. II. 123. And yet HIPPOLY-
res his predecessor Heraclitus
jubtfully of the soul's dissolu-
πόνον δὲ τοῦτο, φησὶν, ol ποιηταὶ
ἀλλ᾽ ἤδη καὶ οἱ σοφώτατοι τῶν
, ὧν ἐστὶ καὶ Ἡράκλειτος εἷς,
υχῆς εἰ γὰρ θάνατος, ὕδωρ γενέ-
PPOL. Phil. v. 16. MULLER is
Trong in printing els as part of
ation qualifying θάνατος. By
ibtless is meant watery vapour ;
B. Pr. E. xv. 20, Ζήνων ψυχὴν
7θησιν $ ἀναθυμίασιν, καθάπερ
ros.
[GEN seems to say as much of
ptian sages, even in his day:
δοκεῖ δέ μοι τοιοῦτόν τι πεποιηκέναι, ὡς
εἴ τις τῇ Αἰγύπτῳ ἐπιδημήσας, ἔνθα οἱ
μὲν Αἰγυπτίων σοφοὶ, κατὰ τὰ πάτρια
γράμματα, πόλλα φιλοσοφοῦσι περὶ τῶν
παρ᾽ αὐτοῖς νενομισμένων θείων, οἱ δὸ
ἰδιώται μύθους τινας ἀκούσαντες, ὧν τοὺς
λόγους οὐκ ἐπίστανται, μόγα ἐπ᾽ αὐτοῖς
φρονοῦσιν, ᾧετο πάντα τὰ Αἰγυπτίων
ἐγνωκέναι" τοῖς ἰδιώταις αὐτῶν μαθητεύ-
σας, καὶ μηδενὶ τῶν ἱερέων σύμμιξας, μηδ᾽
ἀπό rwos αὐτῶν τὰ Αἰγυπτίων ἀπόῤῥητα
μαθών. And the same observation ap-
plies, as he proceeds to say, to the
Syrian, Persian, and Indian systems.
c. Cels. i. 12. Several suggestive pas-
sages also are found in 1800. Enc. Bus.
b2
1 Kingsiv. 30.
ܬ
XX EGYPT.
Theosophy 80 of the main foundation of the Greek mythology, the
deri Egyptian. ‘Here the idea of the Deity is broken up into
` @ system that symbolises the beneficent operations of
nature throughout the year; while Isis, Osiris, and other
objects of religious veneration, for ever reappear by a
fanciful nomenclature, and become the symbols of varied
attribute. Plutarch refers the whole orderly work of
Creation to the secondary Gods, Isis and Osiris: evi -yap
λόγῳ κοινῷ τοὺς θεοὺς τούτους περὶ πᾶσαν ἀγαθοῦ μοῖραν
e a / 0 1 ܐ ܚ n ^^ , r A A
ἡγουμεθα ?€727 Qt, Καὶ Ταν, 0O0OV EVEDTL TH φυσει, Καλον και
ἀγαθὸν διὰ τούτους ὑπάρχειν, τὸν μὲν διδόντα τὰς ἀρχὰς,
τὴν 06 δεχομένην καὶ διανέμουσαν",
Hence we may consider these ?congenital deities to re-
present the Divine Ideal of the universe; the ancient refer-
ence of Isis to εἴδω by a false etymon, may be ideally true,
and the expression of its substantial investment in form;
and the perfect infiguration of the Divine plan of Crea-
tion in the Supreme Mind being involved in the notion of
Divine Prescience, it is not difficult to conceive that Plato,
who never hesitated to import from other philosophical or
religious systems, ideas that he considered to be good and
true, may have taken the first notion of his Divine Ideas
from the Egyptian Isiacal theosophy, and that the gnos-
tie teachers of Alexandria may have found fundamental
theories, that we refer to Puato, among the arcana of the
Egyptian hierophants.
Of this we have some indication. Isis and Osiris, in
the Egyptian system, symbolised pre-existent form and
1 Von dieser charakteristischen Sitte
der orientalischen Religion, und auch
der /Egyptischen, die Hauptáusserungen
eines Grund wesensin besondere Personen
zu zerlegen, und dann wieder zu einem
Begriffe zu verbinden, zeigen selbst die
ZEgyptischen Gótternamen Spuren in
Composition, wie Semphucrates, Herma-
pion, und unzühlige andere. Daher wer-
den ferner besondere Namen beigelegt
zur Bezeichnung besonderer Verhiilt-
nisse eines und desselben Wesens.....
Die bestündige Vergegenwürtigung je-
ner Sitte kann allein vor vielen Miss-
verstandnissen in den alten Religionen
bewahren. ΟΒΕΌΖΕΒ, Symbolik, 1. 295.
3 Js. ct Os. 64.
3 See p. xxiii. n. 3.
EGYPT. χχὶ
while Horus exhibited the ᾿αποτέλεσμα or embody-
he Divine ἰδέαι in *material substance. *Plutarch
at Isis was known by three other names closely
ive of the subjectivity of matter. But he also
the name of the goddess from εἴδω, ‘scio, as
her votaries to a true knowledge τοῦ “Ovtos. It
iave been more conformable to the Egyptian reli-
ystem based as it was upon physical phenomena,
id said that the name symbolised a knowledge of
ity, as revealed in the sensible world, the ground-
‘all natural religion, as the Apostle has said ; Διότι
γτὸν τοῦ Θευῦ, φανερόν ἐστιν ἐν αὐτοῖς" ὁ yap Θεὸς
φανέρωσε" τὰ Yap aopara αὐτοῦ ἀπὸ κτίσεως κύσμου
ἥμασι νοούμενα καθορᾶται, ἥ τε αἴδιος αὐτοῦ δύναμις
rns. Plutarch, towards the close of the same trea-
i$, that the name conveys the notion of ‘rational
. Osiris being the generative or plastic principle.
erm, as used by PHILO, is to
itter is to mind; on Gen. ii.
dpa οὐκ ἐμφανῶς τὰς dowpd-
rras ἰδέας παρίστησιν, ds τῶν
τοτελεσμάτων σφραγίδας συμ-
' M. Op. 44. PLUTABCH ap-
rm as though it involved the
n of matter with ideal form ;
Ὅσιριν ws ἀρχὴν, τὴν δὲ “low
v, τὸν δὲ ὍὯὭρον ὡς ἀποτέλεσμα.
.56. The reader may apply
tration of note 4, p. 352.
xus, who was of the Pytha-
oo], antecedently to Plato,
an Egyptian myth of some
hat the Divine wisdom, exist-
ly ἐν δυνάμει, by means of
d also ἐν ἐνεργείᾳ, in esse, as
088€. The application of the
ed at p. xl. is, αἰνίττεται δὲ
τῶν ὁ μῦθος, ὅτι καθ᾽ ἑαυτὸν
robs καὶ λόγος ἐν τῷ ἀοράτῳ
δεβηκὼς, εἰς yeow ὑπὸ κινή-
ey. Is. εἰ Os. 62. The Gnos-
ad Zeyh were borrowed from
some such Egyptian myth. Compare
also the words of Damascius, οἱ δὲ
Αἰγύπτιοι καθ᾽ ἡμᾶς φιλόσοφοι γεγονότες,
ἐξήνεγκαν αὐτῶν τὴν ἀληθείαν κεκρυμμέ-
νην, εὑρόντες ἐν Αἰγυπτίοις δή τισι λόγοις,
ὡς εἴη κατ᾽ αὐτοὺς ἡ μὲν μία τῶν ὅλων
ἀρχὴ σκότος ἄγνωστον. WOLF, Anecd.
Gr. Tom. 111. 260.
8 ἡ δὲ Ἷσις ἔστιν ὅτε καὶ Movd, καὶ
πάλιν ἼΛλθυρι καὶ Μεθύερ προσαγορεύεται"
σημαίνουσι δὲ τῷ μὲν πρώτῳ τῶν Óvoud-
των μητέρα, τῷ δὲ δευτέρῳ οἶκον Ὥρον
κόσμιον, ὡς καὶ Πλάτων, χώραν γενέσεως
καὶ δεξαμένην᾽ τὸ δὲ τρίτον σύνθετόν ἐστιν
& τε τοῦ πλήρους καὶ τοῦ αἰτίον. PLUT.
de Is. et Os. 56.
* rov 5° ἱεροῦ τοὔνομα καὶ σαφῶς
ἐπαγγέλλεται καὶ ܐܘ ܣܘܙ καὶ εἴδησιν τοῦ
ὄντος᾽ ὀνομάζεται γὰρ 'Ioctoy ὡς εἰσομέ-
γων τὸ ὃν, ἂν μετὰ λόγου καὶ ὁσίως εἰς τὰ
ἱερὰ παρέλθωμεν τῆς θεοῦ. PLuT. Js. εἰ
Os. c. 2.
5 διὸ τὸ μὲν "low καλοῦσι παρὰ τὸ
ἴεσθαι per’ ἐπιστήμης καὶ φέρεσθαι, κίνη-
σιν οὖσαν ἔμψνχον καὶ φρόνιμον. c. 60.
Theosophy
of Egypt
physical.
Rom. i. 19,90.
Tdaaiom.
xxii EGYPT.
But in another point of view Isis represented the Divine
ἰδέαι themselves, for the goddess fully bears out Creuzer's
assertion, that the Egyptian deities respectively symbolised
several distinct functions or phases of the Divine energy;
so !Isis is identified with Nyi@ the Egyptian Athene, the
Divine Intellect or Nous, according to Plato's derivation in
the Cratylus, Θεοῦ νόησις. If Plutarch is not mistaken, Isis
was the same with the self-existent Divine Wisdom ; and
the Greek myth, that Athene in full panoply sprung from
the brain of Jove, was derived from the Saitic temple.
The goddess, however, not only represented the Divine
Intellectual conception of the universe, antecedently to the
union of the forms, so conceived, with gross matter, as
Minerva, according to Varro, in the ?Samothracian theology
represented the Platonic *zapadeiypa, or ideas of things
create, but the Egyptian divinity symbolised the Divine
1 Tho Saitic temple of Isis, bearing the
inscription mentioned at p. xviii. is re-
ferred to Nnl@ by PLATO, as the Egyptian
Athene, where, in speaking of the inha-
bitanta of Sais, Tim. 21 E, he says, ols τῆς
“ὀλεως θεὸς ἀρχηγός τίς ἐστιν, Αἰγυπτιστὶ
μὲν τοὔνομα, Νηὶθ, Ἑλληνιστὶ δὲ, ὡς ὁ
ἐκείνων λόγος, Αθηνᾶ. CICERO also speaks
of it as a Parthenon; Minerra.... se-
cunda orta Nilo, quam ܐܐܐܝ Saite
colunt. de Nat. De. 11. 23. PLUTARCH,
in this same treatise, c. 63, repeats the
assertion that Jsis is Athene; τὴν μὲν
γὰρ Ἶσιν πολλάκις τῷ τῆς ᾿Αθηνᾶς óvó-
ματι καλοῦσι, φράζοντι τοιοῦτον λόγον,
“ἦλθον dx’ ἐμαυτῆς," ὅπερ ἐστὶν αὐτοκι-
νήτου φορᾶς δηλωτικόν, (giving apparently
the Hebrew ἔτυμον, "NN; tpsam me
protuli ;) and says that the Saitic temple
was in honour of Athene. Ἔν Σάι γοῦν
ἐν τῷ προπύλῳ τοῦ ἱεροῦ τῆς ᾿Αθηνᾶς ἣν
γεγλυμμένον βρέφος κιτ.λ. c. 32. ARNO-
BIUS also identifies the Saitic Jsis with
Athene. Adv. Gentes.1v.137. HERODOTUS,
makes Isis the Egyptian Demeter ; (cf. CL.
AL Str, 1. 21,) but he speaks of the Saitic
πανήγυρις a8 being in honour of Athene,
II. 59; he infers also that archives were
there preserved, 28, and mentions the
sepulchral cells of its kings, 169, 170;
and a colossal recumbent figure in gra-
nite, 176; cf. also Pats. 1r. 36. Both
the cities Athens and Sais are said by
PROCLUS, in Tim. to have been under
the same tutelary deity, μία τῶν δύο
πόλεων ἔφορος, τῆς τε Σάεως kal τῶν
᾿Αθηνῶν. THEOPOMPUS even states that
Athens was colonised from Sais. And
PLATO after the passage quoted above,
says, μάλα δὲ φιλαθηναῖοι, καί τινα
τρόπον οἰκεῖοι τῶνδ᾽ εἶναι φασίν.
3 Samothracum | nobilia mysteria.
Ava. Civ. D. vir. 28.
3 Dicit enim se ibi multis indiciis
collegisse in simulacris, aliud. significare
colum, aliud terram, aliud exempla
rerum quas Plato appellat ideas;
celum Jovem, terram. Junonem, ideas
Minervam. vult intelligi ; celum a quo
Kat aliquid, terram de qua fiat, ex-
emplum secundum quod fiat. Civ. D.
v1I. 28.
EGYPT. xxiii
Wisdom in its operative as well as in its conceptive phase;
hence Apuleius causes her to describe her functions in the
following terms ; ! erum natura parens, elementorum omnium
domina, seculorum progenies initialis; summa numinum,
regina marium, prima colitum, deorum dearumque facies
uniformis; quc coli luminosa culmina, maris salubria
flumina, inferorum deplorata silentia, nutibus meis dispenso.
Her functions then were co-extensive with the Divine
᾿Ιδέαι of the philosopher.
Her offspring *Arueris, called by Plutarch, Apollo, or
the elder ? Horus, born of Isis while yet in the womb of her
mother Rhea, allegorises the ancient difficulty of account-
ing for the origin of matter, otherwise than by making it
co-ordinate with the ideal forms that it should eventually
take. This part of the Egyptian myth must certainly
have suggested the idea of the Valentinian Demiurge; as
Isis did of Sophia or Achamoth; mutatis nominibus, the
words of Plutarch very nearly express the Valentinian
theory; “τὸν “Opov, ὃν ἡ lots εἰκόνα τοῦ νοητοῦ κόσμου aic-
θητὸν ὄντα “γεννᾷς. Then again the terms in which Plutarch
speaks of the functions of Isis, are suggestive of the Va-
lentinian notion, where they are not Platonic. No doubt
they may have received from him a deeper Platonic
colouring, but it is impossible not to believe that the
fundamental ideas of the Valentinian theory were received
from the theosophy of ancient Egypt, when he says, ** For
Isis is the female principle of nature, the recipient of every
1 APUL. Metam. XI. p. 243.
3 CREUZEB, Symbolik, 1. 259.
5 Is. et Os. 54. ἡ μὲν γὰρ, ἔτι τῶν
θεῶν ép γαστρὶ τῆς 'Péas ὄντων, ἐξ Ἴσιδος
καὶ ᾿Οσίριδος γενομένη γένεσις ᾿Απόλλω-
γος αἰνίττεται, τὸ πρὶν ἐκφανῇ γενέσθαι
γόνδε τὸν κόσμον, καὶ συντελεσθῆναι τῷ
λόγῳ, τὴν ὕλην, φύσει ἐλεγχομένην ἐφ᾽
αὑτῆς ἀτελῆ, τὴν πρώτην γένεσιν ἐξενεγ-
κεν. Διὸ καί φασι τὸν θεὸν ἐκεῖνον ἀγά-
πηρον ὑπὸ σκότῳ γενέσθαι, καὶ πρεσβύτε-
ρον Ὧρον καλοῦσιν οὐ γὰρ ἣν κόσμος,
GAN’ εἴδωλόν τι καὶ κόσμου φάντασμα
μέλλοντος. | PARTHEY has translated
these last words, denn er war nicht die
Welt, for he was not the world ; it ought
to have been, denn es war keine Welt,
for there was no world, but a certain
ideal image only of the future.
* Ibid.
Gnostic
analogies.
Gnostic
analogies.
ܚ — —
XX1V EGYPT.
natural product, as the nurse and comprehensive principle
(πανδεχής) in Plato. But by the many she is called the
million-named, for moulded (τρεπομένη f. 1. τυπουμένη) by
reason she embraces all forms and ideas. And con-
genital with her is Love of the first and mightiest of all,
which is one and the same with the Good ; this she desires
and follows after, but she avoids and repels all participation
with Evil, being to both indeed as space and matter, but
inclining always of her own accord to the better prin-
ciple, occasioning in it the procreative impulse of insemi-
nating her with emanations and types in which she rejoices
and exults, as impregnated with produce. For produce is
the material image of Substance, and the contingent is
an imitation of that which IS!."
Further, the Egyptian mythology indicates the remote
origin of the Valentinian classification of the Pleroma into
three groupes. For Herodotus speaks of a similar distribu-
tion of Egyptian deities*; ‘Ev " AX sa: μέν νυν νεώτατοι τῶν
θεῶν νομίζονται εἶναι Ἡρακλῆς τε καὶ Διόνυσος καὶ IHav: παρ᾽
Αἰγυπτίοισι δὲ Πὰν μὲν ἀρχαιότατος, καὶ τῶν ὀκτὼ τῶν
πρώτων “λεγομένων θεῶν" Ἡρακλῆς δὲ τῶν δευτέρων, τῶν
δυώδεκα λεγομένων εἶναι’ Διόνυσος δὲ τῶν τρίτων, οἵ ἐκ τῶν
δυώδεκα θεῶν ἐγένοντο. This third groupe of deities were
possibly the ?five born of Rhea, marking the addition of
five days to the year of 360. "The dodecad emanated
from the ogdoad, ‘ex τῶν ὀκτὼ θεῶν ot δυώδεκα θεοὶ
ἐγένοντο, τῶν 'HpaxAéa ἕνα νομίζουσι. But the ogdoad was
the primary groupe, τοὺς δὲ ὀκτὼ θεοὺς τούτους προτέρους
τῶν δυώδεκα θεῶν φασι γενέσθαι. Now the Egyptian sacred
philosophy presented a complex phasis; it exhibited in one
point of view a belief in one divine emanative principle,
and in another it was a symbolical representation of the
1 Prior. de Js. εἰ Os. 53. Cf. PLINY'8 9 HEROD, II. 145.
description of the influences of the planet 3 See p. 341, note 1.
Venus, or stella Isidis, H. N. τι. 8. 4 HEROD. II. 43. 5 Ibid. 46.
EGYPT. XXV
ical creation, of which ?axoros ἄγνωστον was the first
iple; it also theosophised the development of mathe-
al and arithmetical powers. So in the case of these
yes of divinities, they exemplified the powers of the
angled ‘triangle, in emanative progression; the
thenuse being as 5, the perpendicular as 4, the base
Thus,
hy pothenuse = 5
hypoth. + base = ὃ» = 25, or 5΄.
hypoth. + base + perpend. = 12
.nd this analogy would scarcely seem to be fanci-
for the geometrical mysticism of Egypt suggested a
w notion to Philo, who makes the base and perpendi-
of a right-angled triangle to represent the Sabbatical
icht Apotheose, nicht lebender
ien Vergotterung, ist Wurzel der
ischen Religion, sondern Natur-
nd Naturanschauung. CREUZER,
&, 1. 303. So the stoic Chere-
ho lived in the reign of Tiberius,
companied /Elius Gallus into
describes the Egyptian system,
igion based upon purely physical
, whose sole object was nature;
ILO, de V. Mos. 111. 24;) while
thus, of the neo-Platonic school,
ace in it a clear reference through-
a higher Divine Intellect; his
we remarkable: Φυσικὰ δὲ οὐ λέ-
εἶσαι πάντα Αἰγύπτιοι, ἀλλὰ καὶ
ψυχῆς ζωὴν, καὶ τὴν νοερὰν, ἀπὸ
‘ews διακρίνουσι, οὐκ ἐπὶ τοῦ πων-
w, ἀλλὰ καὶ ἑφ᾽ ἡμῶν νοῦν τε καὶ
γροστησάμενοι καθ᾽ ἑαυτοὺς ὄντας,
ἡμιουργεῖσθαί φασι τὰ γιγνόμενα,
ορά τε τῶν ἐν γενέσει δημιουργὸν
roves, καὶ τὴν πρὸ τοῦ οὐρανοῦ, καὶ
γῷ οὐρανῷ ζωτικὴν δύναμιν γινώ-
καθαρόν τε νοῦν ὑπὲρ τὸν κόσμον
σι, καὶ ἕνα ἀμέριστον ἐν ὅλῳ τῷ
καὶ διῃρημένον ἐπὶ πάσας τὰς
ἕτερον. IAMBL. de Myst. .ܐܬܝ
3 Compare the quotation from Da-
mascius, p. xx¥. end of n. 2, and p. xxiii.
n. 3. See CBEUZEB, Symb. 1. $18.
3 According to PLUTARCH the Egyp-
tians symbolised, τὴν ToU παντὸς φύσιν,
by a right-angled triangle ; ἔχει δ᾽ ἐκεῖνο
τὸ τρίγωνον τριῶν τὴν πρὸς ὀρθίαν, kal
τεττάρων τὴν βάσιν, καὶ πέντε τὴν ὑπο-
τείνουσαν», ἴσον ταῖς περιεχούσαις δυνα-
μένην. De Is. εἰ Os. 56. He then
identifies the sides with Osiris, Isis,
and Horus, cf. xxi. n. 1. And this
process may elucidate the meaning of
the very obscure passage in PLUTARCH,
where he says of the Persian system,
ὁ μὲν ‘Qpoudgys τρὶς ἑαυτὸν αὐξήσας ἀπέ-
στῆσε τοῦ ἡλίου τοσοῦτον ὅσον ὁ ἥλιος
τῆς γῆς ἀφέστηκε, καὶ τὸν οὐρανὸν ἄστροις
ἐκόσμησεν. De Is. εἰ Os. 47. The refer-
ence being to the arithmetical mean,
indicated in the progression 3, 4, 5; and
then, the equation 3*4-43—5? gives the
exact number expressed by himself, and
the four and twenty divine emanations,
that he then proceeded to put forth,
and which, with the six already in ex-
istence, may have suggested the idea of
the Valentinian Pleroma of thirty. See
Ῥ. 98, n. £, 99, n. 2, and xxxi, n. I.
xxvi GREECE.
Egyptian Hebdomad, '! Συνεστῶσα yap ἐκ τριάδος καὶ τετράδος τὸ ἐν
Grok My- τοῖς οὖσιν ἀκλινὲς καὶ ὀρθὸν φύσει ܘܕ ܘܛܘ ܩܘܐ ὃν δὲ τρόπον
thology. δηλωτέον' τὸ ὀρθογώνιον τρίγωνον, ὅπερ ἐστὶν ἀρχὴ ποιοτή-
των, εἴ ἀριθμῶν συνέστηκε τοῦ τρία καὶ τέσσαρα καὶ πέντε.
Τὰ δὲ τρία καὶ τέσσαρα, ἅπερ ἐστὶν ἑβδομάδος οὐσία, τὴν
ὀρθὴν “γωνίαν ἀποτελεῖ. The arithmetical deductions of
the Marcosian theory may be traced back to some such
origin as this.
Proceeding from the primary to the secondary deve-
lopment of the heathen religious idea, it may be observed
that Egypt no doubt gave its first impulse to the idolatry
of classical Greece?. Its mythology, based upon the
physical phenomena of a southern sky, and a land teeming
with the richest products, received a magnificent develop-
ment, when reproduced in the myths of the keen-witted
and poetical Greek. But the very brightness of the
intellectual creations of this wonderful people, in the
infant state of their political existence, dazzled them,
and prevented them from tracing excellencies in the
deeper truths preserved, here a little and there a little,
among their barbarian prototypes. They were bad
observers of Egyptian antiquities, and missed much of
the latent meaning that was veiled beneath the substance
of the Egyptian mythology, while they seized upon the
eesthetical features that presented themselves externally,
and acclimated them among the hills and vales of Greece.
A few of the wisest and best of their race, rising above
the ? mythical traditions that served to engross the religious
sense of the multitude, reverted to the sources of their
intellectual and political history, and found in the ances-
tral fanes of Egypt some traces at least of the wisdom
that they sought.
1 PHILO de M. Op. 32. 8 [SOCRATES only mentions these
3 Diog. LAEBRTIUS, I. 3. EUSEB. legends of the poets to condemn them
Prep. Ev. 1. 9. GBoTE, H. Gr. 1. as unworthy. Enc. Bus. τό, 17. Cf.
595. also PIND. Ol. 1. 45, 80.
GREECE. xxvil
So the faith that Cecrops, whether as an autochthon or Egyptian
as a foreigner, imported from Egypt, before the birth of Greck My-
Moses, was belief in the unity of the Divine Principle, if 5975
it was the faith of Sais the political origin of Athens; 3 ©
and it was fixed, no doubt, in those whose thirst for know-
ledge led them back to the banks of the Nile. Still
Egypt was the nursing mother of Polytheism, and no
doubt Heroporvs tells us truly, that the names of the
gods in Greek mythology, “hourly conceived and hourly wit. p. 1. 1.
born,” came across from Egypt; σχέδον καὶ πάντα τὰ παοὰ. .ܐ .ܡܙ
ὑνόματα τῶν θεῶν ἐξ Atryurrou ἐλήλυθεν eis τὴν ᾿ Ελλάδα.
These names however expressed, either different phases of
the creature world, or different attributes and manifestations
of the one Eternal. Thus Athene may have been Νηίθ,
and identified with Isis; but this name merely signified
the Divine Wisdom as manifested in creation. Poseidon,
or, as he was called in the Etruscan mythology, Neptune,
may have been Nephthys of the Egyptian; but the
poetical appellation of ἐννοσίγαιος is more applicable
perhaps to the Egyptian, than to the Pelasgic deity, as
typifying the perishable ; and Nephthys was to the dark and
motionless and dead, what Isis was to the world of light
and energy and life. So again Osiris was in one aspect
Neilos or ! Helios, in another *Oceanus, but in power the
Egyptian deity was the causative origin of all. The very
divergence that is observable in the varying powers and
attributes of the prototypes of Greek mythology still
indicates a centre of unity: the account of Heropotus
may be true, and yet the ancient creed of Egypt need not
have been polytheistic. Whatever the priests of On and
Memphis taught the loose rabble to believe, their own
faith we may assume to have been of no low or debased
type, when we find the best and wisest of the Greeks for
1 Prior. de Je. et Os. 52. CREUZER, I. 291.
3 Tbid. 34. CREUZER, I. 201.
xxvili GREECE.
Sources of ever reverting to Egypt, as the fountain-head of wisdom
Pb and knowledge. Egypt still sent forth the vis vite that
gathered the first gems of thought around the genial
matrix of Hellenic intellect; and proud as the Greeks
were of their intellectual pre-eminence, and jealous of an
autochthonie descent, it is scarcely possible that their
writers should have permanently established the belief,
that Egypt was the nursing mother of their laws, their
institutions, and their philosophy, if this had not really
been the case. The first rudiment of a political consti-
tution was given to Athens by Cecrops from an Egyptian
model, and dated higher than Moses; Lycurgus also laid
the foundation of the Spartan constitution upon Egyptian
lines!, and the first traces of a *@pyoxeta or religious
&ystem, were sketched out, in the time of Joshua and the
Judges, by the Thracian *Theologic poet Orpheus, the ex-
ponent to them of an Egyptian *theosophy.
But Egypt, although the principal, was not the sole
quarter from whence Greece drew her first lessons of
wisdom. Palestine was visited; and the Magian lore
of Persia, including perhaps theories from the Indus,
was learned on the banks of the Euphrates. From these
principal sources the earlier ethics and religion of the
philosophical Greek were derived; and it is worthy of
remark, in passing, that these are precisely the countries
indicated as the marked centres of human wisdom in the
1Kingsiv.90. inspired volume; for Solomon is said to have excelled the
wisdom of all the children of the east country, and all the
wisdom of Egypt. Hence, too, the art of fixing the pro-
ducts of intellect and bequeathing them as a rich inherit-
1 IgocR. Encom. Busir. 8. verses are neo-Platonic forgeries, there
3 A word, for this reason, derived is no doubt that some of them existed
by Nonnus from θράξ. in the sixth century B.c. See GROTE,
3 The name given to Theogonic poets HH. Gr. 1. 29. HERODOTUS classes toge-
was Theologus, LoBECK, Aglaoph.1.466. ther Orphic and Egyptian rites, rr. 81.
Though the main body of the Orphic 4 Diop. 810. 1v. 25.
GREECE. xxix
ance to posterity by means of writing, was originally im- Sources of
ported into Greece by the Phenician Cadmus; and when ܝ
philosophy began to take a definite form, it owed less to its .ܐ ܙܕܘ +.
own esoteric action, than to the light that it gained from ܩܘܐ Ene
without; and the principal sages of Greece were either of
‘foreign extraction, or, if Hellenes, they were distrustful
of their own indigenous resources, and betook themselves
to the priests of Egypt and the Magi of the East, for a Diod. 8.1.
higher learning and deeper principles, than they could
have learned at home. "Q Σόλων, Σόλων, “Ἕλληνες ὑμεῖς aei Pat. Tim.
παῖδές ἐστε" γέρων δὲ “Ελλην οὐδείς" οὐ γὰρ ἔχετε μάθημα
χρόνῳ πόλιον, was the exclamation of Solon’s Egyptian
instructor *Sonchis, in allusion to this derivative character
of the Greek wisdom.
The great similarity observable in the prototypal forms
of Greek philosophy indicate a common origin; and, in
tracing any particular view or theory of its schools back
to its remote source, the inquirer can hardly fail to be
struck with the analogies that arise before him, indicating
indeed a common origin, but too variously marked to be
the result of transcription. The numbers, for instance, of
Pythagoras, whose orderly progression first suggested to
him the term κόσμος for the outward world of nature, phot. Β.
and the ideal system of Plato, seem very distinct from ܨ
each other, but there are points of analogy with foreign Pp. xiv, χα--
systems that induce the suspicion, that neither the one
nor the other expressed an original theory, but that they
1 Ὡς δὲ ol πλεῖστοι αὐτῶν βάρβαροι
τὸ γένος, καὶ παρὰ βαρβάροις παιδευθέντες,
τί δεῖ καὶ λέγειν ; εἴγε Τυῤῥῆνος 7 Τύριος
ὁ Πυθαγόρας ἐδείκνυτο" ᾿Αντισθένης δὲ
Φρὺξ ἢν" καὶ ᾿Ορφεὺς, ᾿Οδρύσης ¥ Θράξ.
..Θαλῆς δὲ, Φοῖνιξ ὧν τὸ γένος, καὶ
τοῖς Αἰγυπτίων προφήταις συμβεβληκέναι
εἴρηται" καθάπερ καὶ ὁ Πυθαγόρας αὐτοῖς
ye τούτοις᾽ δι’ obs καὶ περιετέμετο, ἵνα
δὴ καὶ εἷς τὰ ἄδυτα κατελθὼν, τὴν μυστι-
κὴν rap’ Αἰγυπτίων ἐκμάθοι φιλοσοφίαν.
Χαλδαίων τε καὶ Μάγων τοῖς ἀρίστοις
συνεγένετο k. T.A. CLEM. AL. Str. I. 15.
I am not aware, however, that there is
any other authority for the length to
which his love of knowledge is said to
have carried the philosopher.
3 PROCLUS calls him Pateneith. PLA-
TO'S description of Egyptian lore, as
πανουργίαν ἀντὶ σοφίας, de Leg. v. p.
747 €, i8 not inconsistent with the no-
tion, that light was derived from Egypt.
Pytha-
goras.
XXX ° GREECE.
both centre in some tertium quid. ‘The same is applicable
to their common notion of the !metensomatosis of souls.
And in fact they had drawn from the self-same sources.
"Pythagoras of Samos studied in Egypt for twenty-two
. years, under the priest *Sonchis; he then removed to
Babylon and Persia; and continued for some time in
learned communion with the Magi; and more especially
with the contemporary sage Zaratas, whom, from simi-
larity of name, Beausosre has not hesitated to identify
with Zerdusht or ‘Zoroaster: 77 est tres possible que le
philosophe Grec et le philosophe Persan, ayent eu de
fréquentes conversations ensemble sur la nature, et sur les
principes de toutes choses, et par consequent que le Zabratus
de Porphyre et le Zaratas de Plutarque soient le méme que
le Zardesch ou le Zerdusth des Persans?. Others, with
no great degree of improbability, have imagined that
Pythagoras was indebted to *Zoroaster for his mystical
powers of the "Monad, the perfect origin of all, and of
the imperfect *Dyad, the mother of the material creation;
1 PYTHAGORAS received his notion
of the immortality and also of the
transmigration of souls from Egypt;
τοῦ σώματος καταφθίνοντος, és ἄλλο ζῶον
ἀεὶ γυόμενον ἐσδύεται. HEROD. Eut, But
theirs was rather the Indian notion, that
the soul’s next body depends always
upon its present behaviour, and that it
is raised or degraded according to the
deeds done in the body now; that the
present life also, in its most favourable
aspect, is a penal state, rendering all
future punishment superfluous. The
Egyptian belief was simply, that the
soul migrated from one animated body
to another, till every condition of exist-
ence had been fulfilled, when it was to
return again to the human body in a
cycle of 3000 years. Cf. p. 377, n. 1.
3 IAMBL. de V. Pyth. m1. 13. See
also Isocr. Encom. Bus. τι.
3 CLEM. AL. Str. I. 15, and PLvr.
who also gives the same name to Solon's
instructor.
4 The Persian (5 9 dy} is little
else than Zaratas with the final syllable
transposed. In Zend it is Zeretoshtro, a
nearer approach to the Greek pronun-
ciation.
5 BEAUSOBRE, H. de Manich. 1. 31.
¢ JAMBL. v. Pyth. Iv. 19.
7 The Monad was the symbol of the
Deity, because it is incapable of division ;
the Dyad of matter, because it was
thought infinitely susceptible of bisection.
Cf. 106, n. £, 297, n. 2, 298 n. t.
5 So HIPPOLYTUS in the opening
book of his Philosophumena quotes
Diodorus of Eretria and Aristoxenus,
ὁ μουσικός, as saying that Pythagoras
received instruction from Zaratas the
Chaldean, from whom he learned, δύο
εἶναι dw’ ἀρχῆς τοῖς οὖσιν αἴτια, πατέρα
GREECE. XXxl
for we need scarcely be reminded by ! Plutarch, that there
was a hidden meaning concealed beneath his arithmetical
riddles. There is also a close similarity between his
poetical notion, that seas are the *tears of Kronos, and
the Valentinian account of the origin of the watery
element from the tears of Achamoth; and the male and
female idea, that he attached to the odd and even num-
bers respectively, correspond with the male and female
Kons successively developed, pair by pair, in the Valen-
tinian system. It has been said that India was visited
by Pythagoras, and contributed to the formation of his
*system. According to the late authority of Iamblichus,
Vit. Pyth. τι. he came in contact also with Bias of Priene
Pytha-
goras.
and Thales of Miletus; to whom Porphyry: and Apuleius v. ܡ 1.
add Anaximander, the physical philosopher. Still he
scarcely seems to have derived anything from them; al-
though it is tolerably certain that the entire sources of
his wisdom were Oriental, where they were not Egyptian.
But others drew from the same sources.
καὶ pyrépa’ kal πατέρα μὲν φῶς, μητέρα
δὲ oxoros’ τοῦ δὲ φωτὸς μέρη θερμὸν,
ξηρὰν, κοῦφον, ταχύ᾽ τοῦ δὲ σκότους yv-
χρὸν, ὑγρὸν, βαρὺ, βραδύ. See 292 n. 4,
294, D. 2, 297, n. I. The cosmic har-
mony also, adopted by PLATO, and of
which VALENTINUS has a trace, p. 23,
was derived from the same source.
Elva: δὲ τὸν κόσμον φησὶν kal μουσικὴν
ἁρμονίαν, διὸ καὶ τὸν ἥλιον ποιεῖσθαι τὴν
περίοδον ἐναρμόνιον. Ibid. cf. p. 294, n. 3.
! ἀπεμιμήσατο τὸ συμβολικὸν αὐτῶν
(τῶν Αἰγυπτίων sc.) καὶ μυστηριῶδες,
ἀναμίξας αἰνίγμασι τὰ δόγματα. Is. εἰ Os.
10. Certainly his Dyad was intended
to convey a Divine meaning, equally
with that of Zoroaster, οἱ δὲ Πυθαγόρειοι
καὶ ἀριθμοὺς καὶ σχήματα, θεῶν ἑκόσμη-
σαν προσηγορίαις, ἰδ. 76, for it was sym-
bolical of antagonising powers, asin the
Persian system; fpw δὲ τὴν δυάδα καὶ
τόλμαν, 1b. The Monad was Apollo, the
Triad was the equilateral triangle, 'A05-
vay κορυφαγενῇ kal τριτογίψειαν, each
base being bisected by a perpendicular,
let down from the angle that it subtends,
&c. See p. 297.
3 τριαῦτα xal ol Πυθαγόρειοι ἡνίσο-
covro’ ἸΠερσεφόνης μὲν κυνὰς, τοὺς πλα-
νῆτας, Κρόνου δὲ δάκρυον, τὴν θάλασσαν
ἀλληγοροῦντες. CLEM. AL. Strom. v. 8.
3 We have no authentic knowledge
of the system of Pythagoras; his imme-
diate followers were enjoined to reserve
that which they had learned in strict si-
lence, for a certain period after the mas-
ter's death ; and we cannot becertain how
great a proportion of the Pythagorean
theories may have originated with them,
when they felt themselves at liberty to
speak. Pythagoras first observed the
identity of Venus, as an evening and a
morning star ; quam naturam ejus Pytha-
goras Samius primus deprehendit, Olym-
piade circiter XLII, qui fuit urbis Rome,
cxull. Pun. H. N. i1. 8,
Thales.
Grote, H. Gr.
,ܐܬܬ 380.
xxxll GREECE.
So also Plato, in this respect at least departing from
the principles of his master Socrates, (who discouraged
this practice of seeking wisdom from without,) visited
! Egypt and studied under Sechnuphis at Heliopolis ; after-
wards he went to Cyrene and Italy. It was also a part of
his plan, if Apuleius may be credited, to visit India, but
the troubled state of the East deterred him. Several
others of the Grecian sages may be traced through the
the same courses of instruction. Thales of Miletus,
founder of the Ionic school of philosophy, was, on his
mother's side, of ?Phceenician extraction; he is said to
have studied astronomy in Phoenicia, and to have derived
some considerable amount of his system from Assyria;
but it is more certain that he passed some time in Egypt,
and received instruction from the hierophants of 3Mem-
phis. Without entering into the consideration of any
other particular doctrine that he taught, we may merely
observe, that, living in the days of the prophet Jeremiah,
he taught very much the same doctrine with respect to
spiritual essences, that was taught contemporaneously at
Babylon, as we know from the fact that the Jews adopted
the same notion in their captivity; so AnisToTLE tells us,
καὶ ἐν τῷ ὅλῳ δέ τινες αὐτὴν (τὴν ψυχὴν 86.) μεμίχθαι φασίν
ὅθεν ἴσως καὶ Θαλῆς ῳήθη πάντα πλήρη θεων εἶνα. We
may trace in this the notion of the various angelic intelli-
gences of the Indo-Chaldaie Sephiroth on the one side,
and on the other, though in a fainter degree, the fore-
shadowing of the Platonic ἰδέαι. His notion that water
1 "Toropetrac δὲ Πυθαγόρας μὲν Σωγ-
χῆδι τῷ Αἰγυπτίῳ ἀρχιπροφήτῃ μαθητεύ-
σαι. Πλάτων δὲ Σεχνούφιδι TQ'HXoro-
λίτῃ. CLEM. AL. Strom. 1. 15. Again,
Ὃ δὲ Πλάτων δῆλον ws σεμγύνων ἀεὶ τοὺς
βαρβάρους εὑρίσκεται" μεμνημένος αὐτοῦ
τε καὶ Πυθαγόρου, τὰ πλεῖστα καὶ γεν-
γαιότατα τῶν δογμάτων ἐν βαρβάροις
μαθόντων. Ibid. XENOPHON also, in the
fragment preserved by EUSEBIUS, in his
Prep. Evang. XIV. 12, says that PLATO
Αἰγύπτον ἠράσθη, xal τῆς IlvÜa-yópov
τερατώδους σοφίας.
3 Dioc. LAaERT. I. 22; HEROD. £.
170. Θάλεω ἀνδρὸς Μιλησίου... τὸ dxé-
καθεν γένος édvros Φοίνικος.
3 Ibid. 22, 23, 24; PLur. de Pl. PM.
I. 3; IAMBL. de v. Pyth. I. 3.
GREECE. xxxiii
was the first principle, and that all things were produced
from & humid sementation, was derived from !Egypt;
SruPLICIUS says, διὸ xai Αἰγύπτιοι τὴν τῆς πρώτης ζωῆς, ἣν
ὕδωρ συμβολικῶς ἐκάλουν, ὑποστάθμην τὴν ὕλην ἐκάλουν, οἷον
ἰλύν τινα οὖσαν, (in Arist. Phys. p. 50). Accordingly Osiris,
the Egyptian Helios, as he is called (de Zs. et Os. 52), or
Oceanus (ibid. 34), was not represented in a chariot, but
in a ship, as were the other Gods, (ibid. and Crevuzer,
Symbolik, 1. 282, notes 249, 390). The Phenician fish-god
Dagon also symbolised the ancient belief of Egypt, from
whence it was derived. But all may be referred to the
Mosaic record, that *earth and water in their first condition
were intermingled as an aqueous slime. Hence, too, the
Ophites, or earliest Gnostics, venerated the ?serpent as the
1 Hence also the Lotus, as symbolis-
ing life springing from the waters, had
a deeply mystical meaning in the Egyp-
tian system ; according to CREUZEB, who
writes, however, without reference to
Gnostic notions, it represented the bi-
sexual principle, rd ἀῤῥενόθηλυ, and the
after-development of Isis and Osiris,
while they were still in the germ, and
unborn as yet of Rhea. His words are,
In threm Kelehe, mit dem Staubfáden
und dem Pistill, war das Mann-weibliche
—der Joni-Lingam, Indisch zu reden,
tm Pfanzen-reiche. In thr stellte die
Erde, die vom Nil geschwángerte Erde
selber, fiir die Volksanschauung ein Bild
jener mystischen Ehe der beiden Landes-
gottheiten auf. So ward der Lotuskelch
in religiiser Betrachtungsart zum Mut-
terschoosse der Grossen Rhea gesteigert,
und Staubfdden und Pistill erinnern in
ihrer Verbindung an die Vereinigung
des Gitterpaares schon im Schoosse der
Mutter. Symbolik, 1. 783.
The Lotus was an emblem moreover
of the resurrection, submerging its head
by night, but lifting it again to meet
the rays of the rising sun. v. HAMMEB,
Mines de 1 Orient. v. 283. To symbolise
the aqueous origin of all things, the
ὑδρεῖον, or water jar, was borne, as a
sacred emblem, in the festal processions
in honour of Osiris, as PLUTARCH says,
οὐ μόνον δὲ τὸν Νεῖλον ἀλλὰ πᾶν ὑγρὸν
ἁπλῶς ᾿Οσίριδος ἀποῤῥοὴν καλοῦσι, καὶ
τῶν ἱερῶν ἀεὶ προπομπεύει τὸ ὑδρεῖον ἐπὶ
τιμῇ τοῦ Θεοῦ. de Is. et Os. 36. CREUZER
seems to have had this passage in view
when he says, In der Isis-procession der
Prophet oder Oberpriester das heiligste
Symbol, den Wasserkrug, die ὑδρία, in
den Falten seines weiten Kleides verborgen
trdgt. ibid. But see DIONYS. I. p. 24.
3 PnHiLo's description of the first
crude state of the earth may be com-
pared, ἐπειδὴ τὸ σύμπαν ὕδωρ els ἅπασαν
τὴν γῆν ἀνεκέχυτο, καὶ διὰ πάντων αὐτῆς
ἑἐπεφοιτήκει τῶν μερῶν, ola σπογγιᾶς ἀνα-
πεπωκνίας ἱκμάδα, ὡς εἶναι τέλμα τε ἅμα
καὶ βαθὺν πηλὸν, ἀμφοτέρων τῶν στοιχείων
ἀναδεδευμένων καὶ συμπεφυρμένων τρόπον
φυράματος εἰς μίαν ἀδιάκριτον καὶ ἄμορφον
φύσιν. De Mund. Op. x1.
3 See pp. 228, n. 1, 229, and 241.
But it may be observed, that the ser-
pent in Egyptian hieroglyphics is the
emblem of two antagonising ideas ; viz.
of life, by reason of its vitality; and
of death, because of its deadly qua-
lities. Die Schlange ist durch thre
¢
‘Demo-
critus.
p. 241.
B.C. 400—357.
p. 292, n. 3.
Brucker.
Philostr. v.
Ap. v. 14.
xxxiv GREECE.
representative of the element of water; and they always
spoke of the light imparted to them from above, as a
humid though spiritual sementation.
Democritus also studied in Egypt, and in Persia under
the Magi, as well as in India with the Gymnosophs. It was
from the first of these sources perhaps that he derived
that notion of omnipresent εἴδωλα, that Plato also adopted
and brought into harmony with belief in a God, but which
Democritus only made atheistical, in combining it with
his atomic theory. 'His astronomical views, in some re-
spect, harmonised with the teaching of modern science;
and he was a hearty believer in a plurality of worlds.
The doctrine of gravitation even may have had a shadowy
existence in his mind, where, in speaking of the heavenly
bodies, he says, φθείρεσθαι δὲ αὐτοὺς ὑπ᾽ ἀλλήλων προσ-
πίπτοντας. Ata later date Apollonius of Tyanza, true to
the philosophic instinct, considering that the first principles
of knowledge could only be obtained from the priests
of Hammon in Upper Egypt, from the Magi of Persia,
and from the sages of India, is said to have visited each
of these countries. But waiving these minor lights, it is
certain that the principal founders of Greek philosophy
were indebted in a greater or less degree for the first
seeds of their respective systems to the land that at a
later period was the nursing mother of Gnosticism. The
deep mystery attaching to the principal elementary forms
Lebens Kraft im ganzen Morgenlande
das Symbol des Lebens, und dieselbe
369), frequently binds the head dress; the
same double idea as above being sym-
Wurzel heisst im Arabischen, Schlange,
and Leben. Durch ihr tidliches Gift
ist sie aber auch das Symbol des To-
des; und thre Hieroglyphe ausdrückt
\ der Allebendige, und ܐܥܢܢ ܢ
der Alltodtende. v. Hammer, Mines de
UOrient. ¥. 275. In representations of
the different deities, an ophic circle,
(ὀφιώδεα μίτρην, DION. XII. 54, XXXIII.
bolised. Unde et quoniam vite necisque
potestatem habere videtur, merito sane
deorum capitibus inseritur. Hor. AP. 1.1.
1 ἀπείρους δὲ εἶναι κόσμους καὶ μεγέθει
διαφέροντας, ἔν τισι δὲ μὴ εἶναι ἥλιον μηδὲ
σελήνην, ἔν τισι δὲ μείζω τῶν wap’ ἡμῖν,
καὶ & τισι πλείω... εἶναι δὲ τὴν μὲν σελή-
γὴν κάτω, ἔπειτα τὸν ἥλιον, εἴτα τοὺς ἀπ-
λανεῖς ἀστέρας. Τοὺς δὲ πλάνητας οὐδ'
αὐτοὺς ἔχειν ἴσον ὕψος. Hipp. Ph. 18.
IONIAN PHILOSOPHY. XXXV
of matter was acknowledged in the pantheism of the sage,
and the polytheism of the multitude; and by a natural deve-
lopment the earliest form of Greek philosophy was the physi-
cal system of the Ionian school; in which each of the four
elements was successively adopted as the fundamental ἀρχή
or principle from whence the entire system of the material
universe was evolved. Notions with respect to a divine
principle may have existed among races of an earlier
civilisation, but these for a time were overlaid in the
grosser material theories that formed the first foundation
of Greek philosophy. Half a dozen generations passed
away before this higher principle could struggle once more
into light; and the temple of Hellenic wisdom, most beau-
tiful in its symmetry as it came from the hands of Plato,
concealed beneath its ground-line a rough misshapen mass
of heterogeneous material.
So Pherecydes of Syrus imagined earth to be the
ultimate principle from whence all originated, and to which
al returned!. His follower or in any case contemporary
Thales, having studied in Egypt, where the rank growth
of the year was so evidently dependent upon the fertilis-
ing waters of the Nile, taught, as we have already seen,
that water was the first elementary principle, containing
within itself the seeds of all physical development. This
view was in no degree less gross than the preceding. It
was fully as atheistical, and Cicero, as we are reminded
by *Archer Butler's learned
1 Still the honour is ascribed to him
of baving been the first to teach in Greece
the immortality of the soul, and to have
attracted Pythagoras by this doctrine in-
to the paths of philosophy. Cic. Tusc.
L 16, Dir. 1. 50; JELIAN, V. H. Iv. 28;
8. Aug. c. Acad. 111. 37, Ep. OXXXVII.
12. XENOPHANES revived his principle :
Ἐενοφάνης δὲ ἐκ γῆτ᾽ ἐκ γῆς γάρ φησιν
πάντα ἐστι, καὶ εἰς τὴν γῆν πάντα τελευ-
τᾷ. Hipp. PÀ. x. 6. A. BUTL. 1. 314.
editor, was not speaking in
3 Lect. V. vol. r. p. 308. I subjoin
these words of Prof. Thompson: **The
hypothesis of a formative and formed
principle is quite at variance with the
reported tenets of Thales, and with the
earliest Ionian philosophy. It would
have been in effect an anticipation of
Anaxagoras.” The inference based up-
on the words of Cicero at p. 289, n. 5,
requires modification.
Phere-
cydes.
68.
xxxvi IONIAN
Anaxi- his own person, when he said, Thales Milesius.... aquam
mander. 07 esse initium rerum; Deum autem mentem eam, quo ez
aqua cuncta fingeret. The deity of Thales appears to have
been nothing else than the vital or plastic energy, that he
conceived to be inherent in the elementary particles of
water.
B.C 570. Anaximander, with whom Pythagoras is said to have
spoken, first identified the term ἀπειρία with his first prin-
ciple or ἀρχή, a term that was 'incorporated by him in the
philosophical terminology; but his ἀρχή was physical,
being the *vital principle of creation, and the ἀπειρία of
which he spoke, is described to us by Aristotle and
Theophrastus, as the ?intermingling of various hetero-
geneous constituent particles, the aggregation of which
was requisite for the formation of individual substance,
Principis propriis semper res quasque creari,
Singula qui quosdam fontes decrevit habere
JEternum irriguos, ac rerum semine plenos.
Siponius ÁPOoLL. Carm, xv. 84.
Brucker, however, gives him credit for intending some
such infinite immaterial principle, as the FD"I'N of Cab.
»c5& balistic theology. His pupil, Anaximenes, adopting the
same term, applied it to the element of air, with him the
source of all The two preecding principles were here
superseded, and a more rare and impalpable element was
declared to be the true basis of the physical system.
Philosophy was to a certain degree sublimated, and
released from its thraldom to grosser material principles.
At the same time, that which in preceding systems had
been a mere vital energy, received gradually a higher
development, and philosophy by degrees learned to refer
the orderly arrangement of matter in the physical crea-
tion to one Supreme designing Mind.
1 Simpt. Phys; Onic. Philocal.; with the editor’s note.
Ritrer, H. Ph. 1. 235. 3 μῖγμα, ABIST. Phys. Ausc, Tl. 4,
* Cf. A. BUTLEB, Lect. V. p. 320, — and see below, 290, n. ܐ
PHILOSOPHY. xxxvil
Thus Anaxagoras, retaining the term ἄπειρος, a8 one
now well established in philosophical language, applied it — — —
to vous, as well as to the physical world. He spoke indeed
of the sky and air as ἀμφότερα ἄπειρα ἐόντα, but there are
also expressions of his, in speaking of the infinity of Νοῦς,
that strongly remind us of the ἀπειρία of the Supreme
Principle in the Gnostic theories, and of the impossibility
that it should come into contact with matter. ‘Nous ®
ἐστιν ἄπειρον καὶ αὐτοκρατὲς, καὶ μέμικται οὐδενὶ χρήματι,
ἀλλὰ μόνος αὐτὸς € ἑωυτοῦ ἐστίν. The Gnostic axiom
also, that things visible are the reflex of things unseen,
agrees remarkably with his notion, “τῆς τῶν ἀδήλων κατα-
Anpews τὰ φαινόμενα εἶναι κριτήριον. PLATO only illue-
trated this dictum of his predecessor, when he said with
greater clearness, ᾿ πᾶσα ἀνάγκη τόνδε TOv κόσμον εἰκόνα
τινὸς εἶναι, and more enigmatically, ὅ τί περ πρὸς γένεσιν
'ovgid, τοῦτο πρὸς πίστιν ἀλήθεια. Like Thales and
Pythagoras, Anaxagoras also journeyed into Egypt in
‘quest of knowledge, though nothing peculiarly Egyptian
is to be detected in his system of physics; but in all
probability he derived from this source a higher notion of
Divine causation ; so ÁnisTOTLE describes his principle, *ap-
yn" eye τὸν νοῦν μάλιστα πάντων, μόνον eyovy φησιν αὐτὸν τῶν
ὄντων ἁπλοῦν εἶναι, καὶ ἀμιγῆ τα καὶ καθαρόν᾽ ἀποδίδωσι δὲ
ἄμφω Tn αὐτῇ ἀρχῆ TO τε "ywwaxkeiv καὶ τὸ κινεῖν. If there-
fore Thales wrapped up a Divine Principle in his primeval
the antithesis in the text. Being is to
product, as truth, or absolute certainty,
1 Snrpr. Phys. in ΑΒ. Phys. 1. 33.
3 SaxT. EMPIB. VII. 140.
8 Tim. 29.
4 Jt may be found useful in the
sequel to observe, that the word οὐσία is
the abstract of τὸ ὅν, whereby PLATO
designates absolute indefectible existence ;
while γένεσις is a term intended to ex-
press the exisfence improperly so called,
of things which are continuously pro-
duced, but ARE never; τὸ γιγνόμενον μὲν
del, ὃν δὲ οὐδέποτε. Tim. 27D. Hence
is to belief.
5 He also parted with his property
to devote himself more exclusively to
the pursuit of knowledge. Piotr. De Vit.
“Ἔν. Al. ; Cic. Tusc. v. 39; PLATO in
Hipp.; PHILOSTB. v. Apollon. 1. 13;
PLuT. in Pericl.; 80190. tn Anazag.;
PHILO Jub. de v. Contempl. 2.
9 de An. 1. 2; cf. also PLUT. in
Pericl.
xxxvili IONIAN
Anaxa- watery element, Anaxagoras resolved the combination, and
g^ .assigned to the Deity an independent action in the dispo-
sition and government of all things. 'NoUs διακοσμῶν was
with him a moral as well as an intellectual principle, *Ava£a-
ryopas δὲ ὡς κινοῦν TO ἀγαθὸν ἀρχήν" ὁ “γὰρ νοῦς κινεῖ, ἀλλὰ
κινεῖ ἕνεκα τινος and the source of τὸ καλοκαγαθόν, 88
Aristotle again records; "πολλαχοῦ μὲν “γὰρ τὸ αἴτιον τοῦ
καλῶς καὶ ὀρθῶς τὸν νοῦν λέγει, though he still made a
certain confusion between vous and the vital principle ψυχή,
affirming τὸν νοῦν εἶναι τὸν αὐτὸν τῇ ψυχῆ. For the ap-
proximation however that he made to the truth, JoskPnus
speaks of him with the same terms of praise as Pytha-
goras and Plato. Kai yap Πυθαγόρας καὶ Avakayopas καὶ .ܕܬ ̇ܗ
Πλάτων, kai ot μετ᾽ ἐκείνους ἀπὸ τῆς στοᾶς φιλόσοφοι, καὶ
μίκρου δεῖν ἅπαντες, οὕτω φαίνονται περὶ τῆς τοῦ θεοῦ
φύσεως πεφρονηκότες" aXX. οἱ μὲν πρὸς ὀλίγον φιλοσοφοῦν-
τες εἰς πλῆθος δόξαις προκατειλημμένον, τὴν ἀλήθειαν τοῦ
δόγματος ἐξενεγκεῖν οὐκ ἐτόλμησαν. It is not improbable,
indeed, that at Athens some similarity was traced between
his Material and Immaterial Principles, and the dualistic
theory of the East, and that his fellow citizens, confound-
ing philosophical with political heresy, accused him of
Medising, for we find that he ended his days in a voluntary
exile at Lampsacus. Pericles was his pupil, Thucydides
Brucker the historian received instruction from him, as well as
Ph.1.48 Democritus, Empedocles, Metrodorus of Lampsacus, JEsop
the tragedian, Socrates and Themistocles, while Euripides
lived on terms of intimacy with him.
But the element of fire was not omitted, exercising as
it does a kind of natural ascendancy over the other ele-
ments; reducing solids to their inorganic constituents;
driving water before it as vapour into air; and assimi-
lating apparently this latter element as its own proper
1 See p. 290, n. 2. 8 de An. 1. 1, 2 ; cf. PLATO, Cratyl.
3 ARIST. Met. XII. 10. pp. 100, 413.
PHILOSOPHY. Xxxlx
pabulum. The same half century that saw the Magian Hera
worship of fire established in the east by Zoroaster, as the citus.
purest material emblem of the deity, found Heraclitus of
Ephesus giving a similar direction to the philosophical sc. so.
mind in Ásia Minor, by asserting that fire was the first
principle. Either teacher worked the self-same notion
up into form, making it a symbol, the one of a re-
ligious, the other of a philosophical creed.
Heraclitus, as a native of a highly volcanic region, the
κατακεκαυμένη of the ancients, naturally enough adopted
this theory. It does not appear to have made many
converts, though his speculations in other respects had
considerable influence upon the fortunes of philosophy.
The Stoics built upon his foundation; Plotinus applied
his theory; for if Heraclitus said that the Deity was πῦρ
νοερόν, the founder of the Neo-Platonic school also taught cc Philo de
that the Divine Mind acted on matter through the eternal
ideas, by an intimate combination, as the secret energy
of fire, !the Divine Ideal being a fiery efflux. In other
respects Heraclitus had his points of contact with Zoroas-
ter; Discord, or πόλεμος, was as his Ahriman; and the idea
of multiplicity in unity is contained in his dictum, that
unity divided out is a self-combination, "τὸ yap ἕν φησι
διαφερόμενον, avro αὐτῷ ξυμφέρεσθα. He gave a prece-
dent to Gnostic self-conceit, in affirming, αὐτὸν rd πάντα
εἰδέναι τοὺς δὲ ἄλλους ἀνθρώπους οὐδέν. Simon Magus,
though in the spirit rather of oriental theosophy, asserted
a fiery first principle, which was afterwards inherited from
him by the Marcionite.
Empedocles, s.c. 450, embodied the preceding prin-
ciples, and referred the origin of all things to six effecting
causes; two material, two organic, and two demiurgic;
1 Enn. vr. v. 8; VII. rt. the name that, according to Clement of
3 If this may be taken as a speci- Alexandria, was given to him; 8s xal
men of the way in which he explained δι᾽ αὐτὸ τοῦτο, σκοτεινὸς προσαγορεύε-
his theories, we need scarcely wonder at ται. Strom. v. 8, and cf. p. xliii.
xl SOURCES OF
Recurrence 'dvo μὲν ὑλικὰ, γῆν καὶ ܣܘ δύο δὲ ὄργανα, οἷς τὰ ὑλικὰ κοσ-
to ancient
principles,
,48 .1 ܡ
rf.
,49
μεῖται καὶ μεταβάλλεται; πὺρ καὶ aepa* δύο δὲ ἐργαζόμενα
τοῖς ὀργάνοις τὴν ὕλην καὶ δημιουργοῦντα, νεῖκος καὶ φιλίαν.
The first four were in continual flux, dying and reviving,
the last two were permanent, as two verses of the philo-
sopher preserved by Hippolytus state ;
εἰ yap καὶ πάρος ἦν, Kai *y *éaceTal, οὐδέ ποτ᾽, οἵω,
τούτων ἀμφοτέρων κεινώσεται ἄσπετος αἰών.
His system in fact was an amalgam of the Ionian and Italic
systems; and it is instanced by Hippolytus as the proto-
typal form copied by Marcion.
Even this brief review of the earlier development of
Greek philosophy, has brought out several points after-
wards revived by the Gnostic sects; when men of thought,
offended with the sciolism, into which the great schools of
Greece were subsiding, and acknowledging as a half truth
that ex oriente lux, applied themselves to the restoration of
ancient principles, that had been accepted of old, as good
and true, by the master minds of the human race, and to
the reconstitution of philosophy upon a broader and more
comprehensive basis.
For Gnosticism does not merely date from the period
when names, venerable among Christians, were first inter-
mixed with the dregs of Greek and barbarian philosophy.
In its origin at Alexandria it professed to solve questions
that had baffled the keenest intellects of antiquity; and
amongst others, to demonstrate the substantial connexion
that subsists between Truth and the appreciating Intellect.
A necessary mean, it was formerly thought, subsists be-
tween Truth and the act whereby we perceive it. Much
as in the act of vision, there is the eye that perceives, and
the object that is perceived; but there is also the medium
of air, radiant with light, to convey the spectrum to the
1 Hipp, Ph. vir. 29. viooeras ἄσβεστος... Hupp. Ph. vil. 29,
3 Cod. καὶ ἔσται οὐδέπω roly...xe- and cf. 294, 2.
GNOSTICISM. —— xli
eye, and the various parts of the organ of vision, to convey not neces-
sensation to the brain. Even Plato had only approached oriental.
the margin of this intermediate void; Aristotle's subtlety
had been foiled by it; but it was reserved for the new
fusion of philosophical schools, in the eclectic system of
Alexandria, to resolve the difficulty, negatively, by deny-
ing that there was any such void to be bridged over, and
positively, by asserting the complete oneness of Truth with
the Intellect. Plotinus expressed only the theory of his cr Cf. Philo de
'precursors when he affirmed that “ Intelligence is at once ¢ de dMonareh,
the object conceived, the subject conceiving, and the act ܡ
of conception ;” *in his words, οὐκ ἔξω τοῦ νοῦ τὰ νοητά.
Porphyry disputed the position, not because it was Porph.
novel or strange, but that he might draw out the
master upon a subject of philosophic interest. Thus the
absolute unity of the Thinking Mind with the entities
that it conceives, was one great distinguishing tenet of
the Alexandrian or Neo-Platonic school of philosophy ;
and it very evidently coincided with the notion of the
Gnostic heresiarchs, that a true “γνῶσις can only subsist in
souls that by a divine insemination are derived from and
return to the κόσμος νοητός, the Pleroma of Intelligence.
Other points indicate a Western source for certain main
tenets of Gnostic theosophy; *the trouble of tracing out
these analogies has generally been avoided by assuming
that all such tenets had an Oriental parentage; but a brief
review of the component elements of the Alexandrian
philosophy, and a comparison of the principal Gnostic
tenets, will shew which of these tenets are referrible to an
Eastern, and which of them to a Western origin.
The Alexandrian philosophy then was principally dis-
tinguished by the larger infusion of Pythagorean notions
! Ammonius Saccas, about 190 A.D., 3 HIPPOLYTUS reminds his reader,
and Numenius hia predecessor. ἔστι μὲν οὖν πόνου μεστὸν τὸ ἐπιχειρού-
3 A. BUTLER'8 Lect. vol. Π. p. 344. μενον, καὶ πολλῆς δεόμενον ἱστορίας. p. 4.
xlii SOURCES OF
with which its Platonism was tinctured. The degree in
" which Plato had been indebted to his predecessor, in
laying the foundation of his system, made it proportio-
nately easy for his disciples of a later date, to engraft a
liberal admixture of later Pythagorean notions upon the
system handed down to them. It is with schools of
thought represented by these two great names that we
are at present chiefly concerned; for they were clearly
represented in the Valentinian theory.
Of the first of these systems, the Pythagorean philo-
sophy, very little is known beyond a few leading principles;
the master having left ‘nothing on record, and his im-
mediate *disciples nothing; while a glare of false light
has been thrown upon this page of the history of philo-
sophy by many spurious productions. This however we
may safely assert; that Pythagoras learned in *Egypt to
theorise upon the practical system of geometry that had
subsisted in that country from ancient days. His investi-
gations were rewarded by a discovery of the harmonious
laws of this science, and of the orderly powers and pro-
portions of numbers, concealed from the plodding prac-
tice of his Egyptian instructors, but revealed to himself.
He first learned to appreciate regularity of action in the
exact sciences, whose threshold he penetrated, and to
venerate it as belonging to a more ‘divine system of things
than earth otherwise possessed. The operations of laws,
that had existed indeed from the beginning, but had
existed without man's cognisance, were brought to light ;
and why should not the universe be full of such laws? or
rather, why should not the universe itself be one eternal
continuous harmony? The very term κόσμος, first applied
1 The golden verses and other pro- 17106. LAERT. VII. 15. See p. xxxi. 3.
ductions bearing the name of Pythago- 5 τοὺς δὲ ἀριθμοὺς kal τὰ μέτρα παρὰ
ras are without doubt spurious. Alyurrlwy φασι τὸν Πυθαγόραν μαθεῖν.
3 PHILOLAUR, the earliest, as edit- Hupp. Ph. p. 9.
ed by BozokH, lived with Socrates. 4 Cf. PHILOLAUS a BOEOKH, 142,145.
GNOSTICISM. xliii
iging in mortal ears, but unperceived, because never
sent, indicated the deeper meaning of his theory of the
»wers of numbers, whose continual presence in esse, bore
e stamp of the Eternal; though as regards man, they
id existed hitherto only as a latent and unsuspected
lergy.
This harmony, symmetry, proportion, or whatever else
ythagoras may have termed the ultimate principle of
s system, was as the ' Divine Soul of the whole; it was
ie Unit out of which the entire progression of numbers Philolaus `
nanated; and so represented multiplicity in unity. The
[onad in itself could not constitute number; but ?by
'action upon its own nature it evolved the Dyad, the
rmbol of matter, the fruitful mother of an infinite evolu-
onal series of products; while the ?Monad, sole origin of
world of harmonies, and wholly abstracted from matter,
as as the divine principle in this theory.
Further, these numerical laws and properties were
onsidered, not only to have a definite relation to the
articular combinations or powers in which they were
bserved, but to have an universal subsistence, an essen-
al *being. So the progression 3, 4, and 5 had its parallel
1 the right-angled triangle, the squares of the first two
umbers representing the squares of base and perpen-
icular, and equalling that of the third quantity, or
ypothenuse. And if this relation subsists in two such
ifferent elements as numbers and & plane geometrical
gure, its character, as it seems to have been reasoned, may
e presumed to be universal; and if universality attaches
o this, so also may it attach to every other numerical
roperty or power whose more extended relations it is
1 See p. 294, 3- 3 See p. 106, n. ܐ .
^ See p. 297, 1. * Compare PLATO, Rep. 1. p. 525 C.
xliv SOURCES OF
Pythago- unreasonable to deny merely because they are undetected
ܐܘܐ by our dull senses. Hence the properties of numbers
Cf. Philolau, Were extended to moral qualities and principles, and even
Bhat is et to the attributes of popular deities. The μίμησις τῶν
ἀριθμῶν had in this way an universal character. So the
Monad, as the source of Light in this system, was Apollo;
Plut I. et the Dyad, qua unity resolved, represented Discord, but it
was also the symbol of Artemis; the Triad was Justice,
which was also symbolised by quadrature, ἀριθμὸς ἰσάκις
Butler, ܬ ἴσος. The equilateral triangle was ᾿Αθήνη τριτογένεια.
noie of Ed; The Tetrad was the source and root of all, and extended
pp 14,144 its mystical properties to the Decad, that numerically
Cl. ΑἹ. Re. summed its progressive digits )1 + 2 + 3 + & = 10). The
Hexad, in the same way, was called γάμος, and signified the
Philo de M. material world, 'ws àv ‘youmos ἀριθμός. Upon the same
principle, the idea of sex that attaches so universally to
Hippo. — the products of nature was extended to numbers. The
odd numbers being male, *the even numbers female. Thus
the arithmetical features of this system justify the term
applied to it by Xenophon, who called it, Πυθαγόρου
τερατώδης σοφία, but the generalisations educed by it,
were followed in due course of time by the definitions of
Socrates, and the ideas of Plato.
Further, if we may trust ? Hippolytus, —and he quotes
his authority for the assertion, —Pythagoras learned from
ZaratTas the Chaldean the dualistic principle, that Light
was the father of the warm, the dry, the light, the swift;
and Darkness the mother of the opposite qualities of the
cold, the moist, the heavy, the slow. If this was part of
1 See p. 294, n. 2. τὸν Χαλδαῖον ἐληλυθέναι Πυθαγόραν" τὸν
3 See 80,4; 296,7; 297,2. The Mo- δὲ ἐκθέσθαι αὐτῷ δύο εἶναι dw’ ἀρχῆς
nad however was supposed to include τοῖς οὖσιν αἴτια, πατέρα καὶ μητέρα"
either gender. See the passage from — x.r.X quoted at p. xxx. note 8, from
STOBJEUSB at p. 18, n. r. Hipp. Ph. p. 8, ed. MrtLEB. Com-
3 Διόδωρος δὲ ὁ 'Eperpeds xal'Api- pare also VI. 23, ib.; and below, p. 294,
στόξενος ὁ μουσικός φασι πρὸς Zapdray n. 2, (end).
GNOSTICISM. xlv
his teaching, it can hardly admit of a doubt, but that he Pythago-
learned from the same source to refer the origin of all to ܐܘܗܐ
the antagonising action of φιλία and νεῖκος. And these ge piu In
peculiarities of the Pythagorean system were reflected ein
afterwards in every successive phase of Gnosticism.
With the moral bearings of this system we are only so
far concerned as to remark, that Pythagoras according to
Plutarch, maintained the Oriental account of the origin of
evil; evil having been necessarily inherent in the dyad
representative of the multitudinous *universe; but he held
simultaneously, as we have seen, the dualistic theory of
the East, and these assertions at least may shew that the
Gnostic heresiarchs need not have derived their dualism
immediately from Eastern sources; it had already pos-
session of men's minds in the West. The psychology
of Pythagoras harmonised with his pantheistic teaching.
For here, as the world of nature was the material counter-
part of the abstract laws of numbers, μίμησις ἐῶν ἀριθμῶν,
so the soul was an efflux from the Monadic source of all.
Like its divine exemplar, it had its own independent
power of action and progression, it was ἀριθμὸς ἑαυτὸν See Philo-
laus, p. 177-
κινῶν, And τὸ αὐτὸ κινοῦν. This theory consisted well enough
with the notion that the supreme Monad was an objective
harmony, & definite Law of that which is Good and True,
rather than subjective Goodness and Truth itself; but it
was wholly inconsistent with a belief in the independent
1 See HiPPOLYT. Ph. ed. MILLER,
p. 181, where, for the absurd reading,
οὕτω T)» εἰκοστὴν οὐσίαν τοῦ κόσμου,
φησὶ, τέμνει εἰς ζῶα, φυτά, x.T.A. read
οὕτω τὸ νεῖκος τὴν οὐσίαν κιτλ. Hippo-
lytus also ascribes to Pythagoras the
Brahminical notion, that life in the body
is a penal condition ; e.g. εἶναι δὲ αὐτὰς
(τὰς ψυχὰς sc.) θνητὰς μὲν ὅταν dow ἐν
τῷ σώματι, οἱονεὶ δγκατορωρνγμένας ὡς
ἐν τάφῳ, ἀνίστασθαι καὶ γίνεσθαι ἀθανά-
Tos, ὅταν τῶν σωμάτων ἀπολυθῶμεν.
And he adds a saying of Plato, who
when asked, What is philosophy! an-
swerell, χωρισμὸς ψυχῆς ἀπὸ σώματος.
So in the hed, 81 a. the philosophic
life ܐ μελέτη του and Crat., σῆμα
twés φασιν αὐτὸ (σῶμα) τῆς ψυχῆς. These
notions also have their bearing upon
Gnosticism. 189; 218, 3; 370. Cf. PHILO
de Migr. Abr. 2; de Somn. t. 22.
3 ri» δὲ ἀόριστον δνάδα δαίμονα καὶ
τὸ κακὸν, περὶ ἣν ἐστὶ τὸ ὑλικὸν πλῆθος.
¥. Casavs. in θ106. La. Alem. vit. 83.
xlvi SOURCES OF
Platonio substance of the Deity, as 'Cicero has remarked. The
Gnostic soul was no less an emanation from the Infinite.
The analogies afforded by the theories of Plato are
striking; perhaps portions of his system, that reflect the
greatest light upon the Valentinian heresy, originally
Philes.vi.22 came from *Egypt. Hence HiPPorvTUs says of it; ἡ μὲν
ov» ἀρχὴ τῆς ὑποθέσεως ἐστιν ἡ ἐν TH Τιμαίῳ τοῦ Πλάτωνος
σοφία *Aiyurriwy. The points of Plato’s teaching with
which we are chiefly concerned, are, his theory of the Divine
ἰδέαι, and his views respecting the material world and the
| mundane soul; which suggested on the one hand, the sys-
\tem of ons within the Pleroma, and on the other, the ex-
ternal world of Valentinus without it; while the imitative
process by which all things create were made the counter-
part of eternally subsisting heavenly types, both in the
Platonic and Gnostic theories, plainly marks that the latter
were formed upon models furnished by the great master
of philosophy. Now in several points connected with
these three main topics, a very remarkable coincidence
may be observed between the doctrine of Plato and the
Egyptian theories detailed by Plutarch and Iamblichus;
and a community of origin, so far as these resemblances
1 Nam Pythagoras, qui censuit ani-
mum esse per naturam rerum omnium
intentum et commeantem, ex quo animi
nostri caperentur, non vidit distractione
humanorum animorum discerpi et dila-
cerari Deum ; et cum miseri animi es-
sent, quod plerisque contingeret, tum
Dei partem esse animam ; quod fieri non
potest. Curautem quidquam ignoraret
animus hominis, si esset Deus! Quo-
modo porro Deus iste, si nihil esset nisi
animus, aut infixus, aut infusus esset in
mundo. de N. D. 1. xi. In truth the
deity of Pythagoras, though one, had no
subjective personality ; but he was the
vis vite of the world, as MIN. FELIX has
remarked: Pythagore Deus est animus
per universam rerum naturam comme-
ans et intentus; ex quo etiam anima-
lium omnium vita capiatur.
2 PROCLUS gives, as a matter of
Egyptian record, the names of three of
the priestly instructors of PLATO; at
Sais he conversed with Pateneith, at
Heliopolis with Ochlapis, at Sebennite
with Ethimon. Jn Tim. p. 31.
3 Αἰγύπτου ἠράσθη, though words
used with reference to Plato's early stu-
dies, not by Xenophon, but by a per-
sonator of the historian, express the
sense of a perpetual tradition as regards
one main source of his information.
See Prof. THOMPSON'S note on A. Bvt-
LER, II. p. 15.
GNOSTICISM. xlvii
reach, may be inferred. Choice indeed must be made
of one from three alternatives. Either Plato borrowed
the groundwork of some of his most striking develop-
ments of thought from his Egyptian instructors, which
still held their ground in the Egypt of Plutarch's day; or
the system that Plutarch describes was adapted from the
writings of Plato; or, which was more probably the case,
the Egyptian notions that received a certain determinate
colouring from Plato, were subsequently interpreted to the
initiated by the Egyptian priests, consistently with that
Platonic colouring: so that if the philosopher received the
rude forms of his ideas from Egypt, and shaped them
variously into one harmonious theory, Egypt received
her own back again in a higher state of elaboration.
Thus the wild flowers of southern climes are transplanted
to our shores, and are sent back again to their native
habitat in their highest form of development, more beauti-
fully radiant, and flore pleno.
But there is a marked distinction to be observed
between the language of the master in speaking of his
system of eternal Ideas, and that of Philo, Plutarch, and
Iamblichus. With later writers these ideas were little
else than a divine model or exemplar of things create,
having a necessary subsistence in the mind of the Deity ;
they were the engraved type of the impressed seal. They
had no other true existence; and this simple notion
may well have existed in Egypt before the day of Plato.
But the Platonic ideas, 'or παραδεῖγμα, had a true subjec-
tive existence, and formed an intermediate world of real
intelligible being, lower than the Supreme Good, but
higher than this created world; eternal laws, having a
necessary existence independently of, though incidentally
1 This παραδεῖγμα is defined by H1p- and adds, Θεὸν δὲ τὸν ταύτης (τῆς ὕλης
POLYTUS to be the Divine Mind. He asc.) εἶναι δημιουργὸν, τὸ δὲ παραδεῖγμα
says that the Platonic principles are vois. PA. Xx. 7. See 293, 1.
three—Qeds καὶ ὕλην καὶ παραδεῖγμα,
^
Platonic
Philo-
sophy.
Philo de v.
O8. 111. 13.
xlviii SOURCES OF
Fistonic in connexion with this world of sense; and cognisable,
sophy. not through the senses, nor through the imagination, but
alone by pure reason. They were the real and eternal
Substance of every principle of proportion and harmony,
and of all that is true and just and beautiful; and in this
way, however true it may be that the fundamental notion
of his ideas was derived by Plato from the definitions of
his master Socrates, or more remotely from the Pytha-
orean harmony of numbers, or even from sources of
a yet higher antiquity; still in their ultimate form they
were a creation of the wonderful intelligence of Plato;
and the nearer approximation that he made in other
respects to inspired Truth, only made it more certain
that his would be the system singled out by heresy as
its exemplar. »
In its cruder form then the doctrine of divine ἰδέαι
may evidently have had a niche in the intellectual system
of more primitive times. The notion is in fact inse-
parable from belief in the existence of an eternal and
forecasting Divine Intellect. Iamblichus, as a Neo-
Platonist, would hardly have expressed himself in such
& way, as to imply that the founder of his philosophy
followed the Egyptian teaching with respect to the
ideology of things create, if he had not felt very certain
of his ground. He accounts for the symbolical character
of the Egyptian religious system, by saying, that it was
intended to symbolise the Divine ideas veiled beneath
forms of matter! 'The goddess Isis herself was the per-
sonification of the same notion? ; and if we had the means
of following the theory back to its more remote source, we
should in all probability trace it to the great emporium of
intellectual as well as of commercial antiquity, on the
banks of the Euphrates; it was a live ember perhaps from
altars of a yet more remote period.
1 TAMBL. de Myst. Eg. vir. τ. 3 See pp. xx—xxiv.
SOURCES OF GNOSTICISM. xlix
The Platonic theory of matter, also, harmonises with so
much as we know of Egyptian speculations with respect to
that subject, so full of mystery to the heathen mind, and
the cause of so much inconsistent and inconclusive reason-
ing in the wisest teachers. Of course we must not expect to
find anything like the Platonic refinements in these specu-
lations. For this reason we might pass over the abstruse
theory of Plato, if it were not very evident that it forms
the groundwork of the Valentinian notion of the Demi-
urge and of the material creation. Matter, then, in the
system of Plato is considered in a threefold point of view;
occupying space, it had an eternal subsistence as ywpa or
τόπος, the formal vehiculum of matter devoid of organisa-
tion or order. But unorganised matter, thus comprehended
within determinate limits, had eternally a bodily nature;
and that which is corporeal is subject to change; therefore,
antecedently to its organisation by the Creator, matter
was for ever in a transitional state, and passing from one
chaotic condition, void of order, to another. To these
two phases succeeded now a third, in which matter was
organised, and its erratic tendencies brought under the
Divine rule of form and order by a μέθεξις, or adunation
with the ideal types, that had subsisted eternally in the
Divine mind; but in this again we trace Pythagorean and.
Platonic theories back to one common source; Aristotle
evidently identifies the two systems with each other, as
virtually one, in saying, οἱ Πυθαγόρειοι μιμήσει τὰ ὄντα
φασὶν εἶναι τῶν ἀριθμῶν, Πλάτων δὲ μεθέξει. Met. 1. 6.
Now if Plato borrowed anything from Egypt, the more
ancient portions of Egyptian teaching, without doubt, are
to be sought in the myths that have been preserved to us;
and the main features of the Platonic theory of matter are
discernible in an Egyptian fable recorded by Plutarch.
The substantial eternity of matter, its acosmic corporeity,
and its subsequent organisation, when the passive power
VOL. I. d
l SOURCES OF GNOSTICISM.
Platonic Of the Deity revealed itself at length in active energy,
Philo-
sophy.
are all of them points to be traced in the following
story :--- Φησὶ περὶ τοῦ Διὸς ὁ Εὔδοξος μυθολογεῖν Αἰγυπτί-
ovs, ὡς τῶν σκελῶν συμπεφυκότων αὐτῷ μὴ δυνάμενος ܘ
(ew, ew αἰσχύνης ἐρημίᾳ διέτριβεν ἡ δὲ "low διατεμοῦσα καὶ
διαστήσασα τὰ μέρη ταῦτα τοῦ σώματος, ἀρτίποδα τὴν
πορείαν παρέσχεν" αἰνίττεται δὲ καὶ διὰ τούτων ὁ μῦθος, ὅτι
καθ᾽ ἑαυτὸν ὁ τοῦ θεοῦ νοῦς καὶ λόγος ἐν τῷ ἀοράτῳ καὶ
ἀφανεῖ βεβηκὼς, εἰς γένεσιν ὑπὸ κινήσεως προῆλθεν. The
terms νοῦς καὶ λόγος, as applied to the Divine Being, may
be neo-Platonic, but the general teaching of this myth
is, if I mistake not, !pre-Platonic; it is far more likely
that the doctrine that it veils, was in substance handed to
the father of Greek philosophy by his priestly instructors,
than that the fable should have been framed in Egypt at
& later date, when the tidal wave of Greek civilisation
spreading southwards, made it so much the more difficult
for such stories to be palmed upon the people with any
hope of their acceptation.
The same observations apply to the Platonic theory of
the mundane soul. "The universe, in this theory, was ani-
mated by a soul of Divine harmony; and without offering
to lead the reader through the arithmetical maze, from
which Plato makes the mundane soul to be evolved, a
maze that Cicero, in speaking of an intellectual crux» as
numero Platonis obscurius, takes to be the abstract type of
all that is obscure, it may be sufficient to observe, first,
that a community of origin is clearly indicated between
this portion of the Platonic theory and the Pythagorean
derivation of all things from the mystical powers of *num-
1 Evpoxvs like his predecessors, as Βύθος. Compare also xxi. n. 3.
well as PLATO, to whom he was slightly
senior, studied in Egypt. The myth
therefore is remarkable for the light
that it throws upon the ancient Egyp-
tian theory of matter; it also indicates
the original development of the Gnostic
3 The word ἀριθμὸς is usually derived
from dpw, apto, q. d. ἁρμός and epenthe-
tice, with loss also of the aspirate, ἀριθ-
pbs. But ἀρυθμύς may have been the
original form of spelling the word,
which would give an easier analysis,
SOURCES OF GNOSTICISM. li
'"5; also that these two lines of philosophic thought
iverge and meet in Egyptian theories, such as have
eady been described’. Evidently the power and energy
the mundane soul was indicated in Egyptian myths as
ll as in the Platonic theory. The entire system indeed
Egyptian mythology rested upon deified principles and
wers of nature, of which Creuzer has given a closely
tailed account in his Symbolik und Mythologie. If there-
re it should be found in the Gnostic, and more specially
the Valentinian system, that the world was animated by
quasi Divine soul, the notion as originating in Egypt may
ve been the result of fusion of Egyptian and Platonic
eories. The connexion however between the Pleroma
Valentinus, with its correlative external Hebdomad,
d anything similar in the Platonic system, is reserved
r future consideration.
One more particular may be mentioned as observable
the language of Plato. He continually speaks of the
eative act as a μίμησις, having reference to that unity
design that formed one of the characteristic attributes
his ideas. The analogies for instance of comparative
atomy would in his language be referred to the imitative
inciple. Thus the Demiurge having caused divine
sences to exist, delegated to them the work of creating
ortal substance; and by an imitative act, %o: δὲ μιμού-
vot, they embodied the divine soul in. its material ὄχημα.
gain, the same divine creative essences? formed the
ad of man of a shape that should correspond with the
riphery of the universe, τὸ τοῦ TAVTOS σχῆμα ἀπομιμησά-
νοι περιφερὲς ὄν. The entire material world was but a
1 be resolvable into the cumulative or for which that of the Latin u was an
istional, a, (cf. ἀολλέες, árdAavros, imperfect substitute; perhaps the Ger-
ܐ ῥυθμός. It may be borne in mind man, d, was nearer to it.
> that QUINCTILIAN, Inst. Or. XII. 1 pp. xxiii. xxiv.
27. cf. I. IV. 14, regrets the loss of 3 PLATO, Tim. 69 0.
‘true pronunciation of the Greek ܕܐܐ 3 Jb. 44 Ὁ.
d2
Platonic
Philo-
sophy.
Eclectic
Principle.
111 SOURCES OF GNOSTICISM.
reflective imitation of the ideal, ᾿πᾶσα ἀνάγκη τύνδε τὸν
κόσμον εἰκόνα τίνος elvai. The phenomena of the visible
creation are Ξόμοιώματα τῶν ἐκεῖ, and the physical attribute
of sense is τοιοῦτον οἷον τὸ ov, such as the ideal reality.
But the entire Platonic theory is based upon this μέμησις,
wherein the material has its true counterpart inthe ideal;
and Valentinus can have received from no other source
his notion, not only that the Pleroma is the *prototypal
form of creation, but that the superior Hons were repro-
duced in their ‘successors. 5 Omnia in imagines urgent,
plane et ipsi imaginarii Christiani.
The Eclectic principle, that had influenced in a greater
or less degree the teaching of every one of the ancient
masters, gave a far more impulsive movement to the phi-
losophy of Alexandria. The first Macedonian colonists,
as barbarians, owed no fealty to the schools of Greece.
Eastern adventurers, linking their fortunes with those of
the rising city, introduced modes of thought and theories
that had from time immemorial formed the traditions of
the East. The vast stores of learning collected in the
famous library of Alexandria represented, we may ima-
gine, systems that had long subsisted on the banks of the
Ganges and Indus, of the Euphrates and of the Nile, as
well as the more familiar doctrines of polished Greece.
6The schools of Alexandria maintained at first a distinct
character; but it was impossible that a social centre, re-
presenting so many contending modes of thought, should
long preserve any single system pure, and free from mixture
1 Tim. 29 a. and 30 D. merous: ‘ L'expression l'école d'Alexan-
3 Phedr. 250 A.
3 See p. 4; 57, 3; 62.
* pp. 24, n. 2; 33, n. 3; 43, 43;
60, n. 1; 62, n. 2; 266.
5 TERT. c. Val. 27.
5 Matter has very justly shewn, that
to speak of the School of Alexandria is
highly erroneous; its schools were nu-
drie....est trés impropre puisqu'elle
peut s'appliquer également à l'école
des Juifs, à celle des Chrétiens, et à
celle des Grecs d'Alexandria. Ce n'est
donc plus de l'école, c'est des nom-
breuses écoles de cette ville qu'il doit
étre question". Hist. de l'école d' Alex.
pref. 7.
SOURCES OF GNOSTICISM. liu
with the rest. Its philosophy, in fact, soon became fully
tinctured with the cosmopolitan character of the place.
It no longer represented the schools of Hellas; and even-
tually a system grew up, formed upon the eclectic prin-
ciple of sharing the distinctive peculiarities of all. This
fusion, so far as the Greek modes of philosophy are con-
cerned, is originally associated with the name of Potamon
by !DioaEeNEs Lagrtius; although he reduced into order
rather, and systematised the eclectic principle, whereby
already ?AntTiocnus had united the Academic and Stoic
teaching; STRABo, the geographer, had harmonised the
latter with the Peripatetic method; SoTioN, the younger,
had combined Stoicism with the ancient theory of Py-
THAGORAS; and AwxMoNius of the Academy had brought
together the great rival theories of PLATO and AnisTOTLE.
A wider application of the same eclectic principle was
soon made; the teaching of the East was incorporated
and naturalised; so that the Magi of Chaldea and of
Persia, the disciple of PyrHacoras, and the more subtle
disputants of the Academy, of the Lyceum, and of the
Porch, were represented in that fusion of the various in-
tellectual and religious systems of the old world, which has
made the Museum famous?, To these also must be added
the Jewish philosophy, or Cabbala, derived originally from
Babylon, and modified by later misappreciations of Pr-
THAGORAS and Puiato. A few observations upon this
latter element, (system it can scarcely be called,) will lead
to a consideration of the Gnostic theory of the first two
1 Ἔτι δὲ πρὸ ὀλίγου καὶ ἐκλεκτική τις 8 The eclectic tendency of the
αἵρεσις εἰσήχθη ὑπὸ Ποτάμωνος rod’AXef- Alexandrian Museum presents itself in
ανγδρέως, ἐκλεξαμένου τὰ ἀρέσκοντα ἐξ a highly favourable point of view, as
ἑκάστης τῶν αἱρέσεων. Dioc. LaERT. having encouraged a rapid development
Proem. of the positive sciences. Geography,
3 Qui appellabatur Academicus; erat geometry, astronomy, optics, anatomy,
quidem, si perpauca mutavisset, ger- derived their first, or a considerable im-
manissimus Stoicus. Cic. Acad. 11.23. — pulse from the city of the Ptolemies.
Eclectic
Principle.
The
Cabbala.
liv SOURCES OF GNOSTICISM.
centuries, that through Manicheism may be traced down to
the present day, in continuous! modes of thought.
There can be no doubt that the Jews, during the Ba-
bylonian captivity, received the impress of Orientalism.
There is a close parallel between many of the traditions
of the Cabbala and the Zoroastrian theosophy; taking
them conjointly we observe the following characters: that
Boundless Duration, the First Principle, was a source of
Ineffable *Light. That from this sole origin of all things
proceeded Ormuzd, the First Born; the Cabbalistic
Adam Cadmon “the πρωτόγονος τοῦ Θεοῦ of Philo, or
objective ideal counterpart of all things. In the Persian
theory, Ahriman emanated in conjunction with Ormuzd,
and a whole world of evil Spirits was created by him ; this
was modified, as might be expected, in the Jewish copy,
and there the Evil Principle, Belial, and his satellites, are
situated in the system Asiah, the lowest of four worlds
that emanated from the ten Sephiroth, and therefore the
furthest from the Principle of Good. These ten Sephiroth,
evolved first as a triad, from whence proceeded a Heb-
domad, emanated from Adam Cadmon, and represented
the principal attributes of the Deity, with which severally
the Divine Names were combined, implying that the
Supreme Being is not substantially known in His creation,
but only in his various ‘Attributes. So also in the Zoro-
astrian order of emanations, Ormuzd and the six Amshas-
pands that he evolved, 5the correlatives of the seven lower
Sephiroth, were followed by the 7zed, or mundane geni,
1 See Baur’s Christliche Gnosis, Iv.
3 Z. Avesta, 111.343, and cf. p. 234,1.
? See pp. 134, 2; 196, 197, 224, 1;
232, 35; 344, I. The Rabbinical Adam
Cadmon is clearly traced in 1108
Statement; ἐνδύεται δὲ ὁ μὲν πρεσβύτα-
τος τοῦ ὄντος λόγος ὡς ἐσθῆτα τὸν κόσμον.
γῆν γὰρ καὶ ὕδωρ καὶ ἀέρα καὶ πῦρ καὶ
τὰ ἐκ τούτων ἐπαμπίσχεται. De Prof.
§ 20.
4 “C'est par ces attributs qu'il se ré-
vile ; et ce n'est pas Dieu lui-méme que
l'esprit humaine peut reconnaitre dans
ses ceuvres; ce n'est que son mode de
s'y manifester. Dans tous les cas, c'est
une vérité profondement metaphysique
que les Cabbalistes mettent ici en avant."
MaTTEB, Z7. Cr. τ. 101.
5 See p. 44, n. 1, and cf. PHILO de
M. Op. 37—39. Ley. All. 4, 5.
SOURCES OF GNOSTICISM. lv
the κοσμοποιοὶ ἄγγελοι Of Gnosticism, the satellites as it
were of Mithras; and these again were in due course suc-
ceeded by the third order of spiritual beings, the Ferouer,
or Divine Archetypal Ideas that preceded immediately the
great work of creation, which, like the ideas of Plato, may
have had a ruder counterpart in the arcana of Egyptian
or Babylonian theosophy. Adam Cadmon, the Philonic
Logos, was the Cabbalistic impersonation of this ideal
system, who for this reason was termed μακρόκοσμος, OF
PEINTTIN, μακροπρόσωπος". Of each of these systems it
may be observed, and the idea was strictly preserved as a
Gnostic axiom, that the various emanations were perfect
in proportion to their proximity to the First Source of all;
as in the planetary system, gravity and density increase
according to the squares of distance from the Sun, so in
the emanative theory, each successive evolution was more
imperfect and less spiritual than the preceding, until the
more subtle and ethereal forms of matter having been deve-
loped, gave rise also to those that, by various combination,
were of a *denser and grosser substance. The more defi-
nite analogies, that identify Gnosticism with the Cabbala,
will be considered in the sequel as opportunities offer. -
The writings of Puxito exhibit another, but a more
indirect way, whereby Eclectic opinions in the first in-
stance, and subsequently the Gnostic heresies, were charged
with an Oriental colouring. These latter, at least in
their earliest branches, were imbued with Zoroastrian
principles through a more direct contact with them. For
1 It may be observed that PHILO in-
dicates even the oriental dyad, the ori-
trated by that which Simon MAGUS is
made to assert in the Clement. Recogn.
ginal idea of the Valentinian συζνγία.
Πατρὸς μὲν Θεοῦ, ὃς καὶ τῶν συμπάντων
ἐστὶ πατήρ' μητρὸς δὲ σοφίας, δι᾽ ἧς τὰ
ὅλα ἦλθεν εἰς γένεσιν. PHIL. JUD. de
Prof. 8 30. See 266, 2; 288, 2.
? The ancient notion of the gradual
condensation of matter may be illus-
** Ego virtute mea quodam tempore aerem
vertens in aquam, et aquam rursus in
sanguinem, carnemque solidans, novum
hominem purum formavi," and c. II.
I5. Cf. Hom. Clem. τι. 26, and Dioa.
LAERT. vii. in Zenon.
The
Cabbala.
The
Cabbala
lvi SOURCES OF GNOSTICISM.
at the time of the Babylonian Captivity, when the first
deportation of the ten tribes took place, hordes of immi-
grants from ' Babylon replaced them, and took possession
of the most desirable portions of Samaria. The intro-
duction of their religion, and their intermarriages with
the remnant of Israel, caused the deadly feud that ever
since existed between the Jew of pure blood and the
hybrid Samaritan. Simon Magus, a Samaritan, taught a
completely Zoroastrian doctrine. But in all probability it
was a doctrine that had subsisted in certain families of
Samaria almost from the days of Shalmaneser. So also the
earlier Gnostic heresiarchs settled at Alexandria as immi-
grants from Syria and the East; and the mixture of Ori-
ental notions to be detected in the systems of Basileides,
Valentinus, Carpocrates, and others, was the effect of
early association; scarcely of contact with the philoso-
phising and syncretic Jew of Alexandria.
One consideration must have greatly commended the
Oriental and other systems of theosophy to thinking
minds, as compared with the religious belief of the more
civilised nations of the world; which was, that whereas in
Greece and Rome polytheism was upheld as the religion
of the body politic, a higher faith possessed the Eastern
mind, which recoiled with hearty abhorrence from the
gross debasement of every Western form of religion.
Philosophy, in fact, gained a religious element in its union
with Theosophy; and prejudicial as a resulting Gnosticism
was to the peace of the Church during the first two cen-
turies, it is impossible not to see that the evil was not
unmixed with good; and this concretion of ideas possibly
afforded a temporary place of rest to the weary spirit of
humanity, in its transition from the abominations of pa-
ganism to the pure faith of the Church of Christ. Given
on the one side the gross darkness of heathen idolatry,
1 3 Kings xvii. 24—41.
SOURCES OF GNOSTICISM. lvi
with its unholy and impure rites, and on the other the Recapituls-
transcendental beauty of the Christian faith, the high Hon.
courage, and meek virtues, and self-sacrificing devotion of
its followers, and it is no irreverence to suppose that
some such condition of twilight may have been needed, to
inure the visual faculty in its transition from total dark-
ness to the otherwise blinding light of heaven. As in
even these aberrations of the human intellect, it is more
pleasing to trace the faintest glimmering of reason than
to treat them as one gross stupid blank; so, there is an
inward satisfaction in remembering the certain truth, that
the forcible eradication of these tares would have en-
dangered the very existence of the true seed upon which ate xii. v.
they had been scattered broadcast. They were sown in-
deed by the malice of the enemy, but when once sown,
there was greater danger in their removal than in their
toleration.
It may be useful here to recapitulate very briefly those
points that the Gnostie received from Greece, and from
'Egypt, the early cradle of philosophy, representing the
esoteric action of whatever elements of variously diffracted
truth survived in the creed of sage and hierophant. We
have *traced then the existence of certain fundamental
religious truths through the patriarchal ages down to the
commencement of authentic history. It is impossible for
any one to study the various heathen intellectual systems
that grew up subsequently to that period, without being
firmly impressed with the consciousness that truths, dis-
torted it may be, still in their origin substantive truths,
existed more generally than is usually imagined, as the
inner soul of these systems. When, however, a totally
new class of ideas was introduced from the East, that
commended itself to the religious sense of man in a
1 See CREUZER'S words, above, p. xviii. n. 2.
3 pp. i.— viii.
lviii SOURCES OF GNOSTICISM.
Recapitula- higher degree than the vain wrangling of the schools, the
tion. natural result shewed itself in a recurrence to those an-
cient and comparatively unsophisticated principles of the
old world, that were antecedent to the various systems of
philosophy, and that still maintained a dim subsistence in
the old centres of civilisation. Hence the Gnostic claimed to
take his stand upon the Ι διδασκαλία ἀνατολική, and upon the
* Chaldaie Learning, as the >Ancient Philosophy. We have
observed also, as existing in Egypt, clear traces of a belief
in *One Supreme Deity, who had existed from all eternity
5in a mode that is inconceivable to the human intellect, and
was therefore termed negatively 5exóros ἄγνωστον. That
from this Supreme Being were evolved, in the way of
emanation, a subordinate pair of δαιμόνια, "Isis and Osiris,
who represented the ?Divine ἰδέαι, or Σοφία the ?Mother
of creation, and the male or 'plastic energy of the Crea-
tive Principle; while a third emanative Divine Person,
Horus, embodied these archetypal ideas in the world of
matter. The first substance evolved was !'!Light; and
every product of Creation was the representative of a
transcendental "?ejw» in the Divine Ideas. Matter, of
eternal subsistence, “existed in a chaotic state, as "Plato
also imagined, until reduced into order by its μέθεξις
I5 with ideal form.
The Egyptian grouping of the deities in subordination
to the Supreme, corresponds in order, and in part also
numerically with that of the Valentinian /Eons; and was
based apparently upon certain ‘arithmetical analogies,
1 THEODOTUS, ap. CLEM. AL. 8 pp. xx. xxi. n. 4, 5; xxii. xxiii.
3 EUNAPIUS in ZEdes. ap. Br. HH. 9 pp. xxi. 3; xxiii. xxiv. liv. 4.
Ph. τι. 641. 10 p. xxi. Up. xviii. 3.
3 PonPHYRIY, v. Jambl. 13 p. xxiii. 3, 4; xxiv. xxxvii ^
4 pp. xviii. xxxvi. 18
5 pp. xxiii. n. 3; xxxvii. "
6 pp. xxi. 2; cf. xxiii. 3. 15
7 p. xx. 16
xxiii. 3.
xlix.
xxiv. xlix.
xxlv. xxv.
UCUCPCUCU
SOURCES OF GNOSTICISM. lix
which 'Pythagoras, whom ?Valentinus certainly copied, Recapituls-
learned also in Egypt. The existence also of an unseen t
world of spiritual essences formed an article of philosophic
faith even in the more ?primitive forms of Grecian wis-
dom; while the dualism, that is usually thought to have
been a peculiarly Eastern feature, had a place in the
theories of ‘Pythagoras and Empedocles as φιλία and
νεῖκος, and the origin of the material creation was ascribed
to war, as an abstraction of all that is evil, by > Heraclitus.
Here, then, are several points that entered into the specu-
lations of Gnostic heresiarchs, and that have usually been
referred to direct contact with the East; but that lay also
at the fountain-head of the Greek philosophy. These details
indeed give no complete account of the infusion of no-
tions through Gnosticism, that were strange to the general
teaching of Greece, but they enable us better to under-
stand the ease with which those notions were received, and
incorporated with the traditional results of philosophical
investigation. Many points of speculation of course were
peculiarly Oriental.
It has already been stated ‘that the relation of absolute
Truth to the Thinking Intellect formed a prominent point
in the discussions of the Alexandrian Museum, in the
period that intervened between the commencement of the
Christian sera, and the more extensive diffusion of Gnosti-
cism in the second century ; also that both the Gnostic, and
the neo-Platonie philosopher, occupied common ground,
in asserting the substantive unity of the Spirit, or Intellect,
with that which formed the object of their respective
γνῶσις. But substantive knowledge had been the aspi-
ration of philosophy from the earliest days and in every
1 pp. xxix. xxxi. xlii—xliv. 5 πόλεμος πάντων μὲν πατήρ ἐστι,
* 259, 2; 296, 7. πάντων δὲ βασιλεύς, aa quoted by Hipp.
? p. xxxii. xxiv. Ph. ix. 9, p. xxxix.
4 pp. xxx. 8; xxxi. 1; xl. xlv. 6 pp. xl. xli.
lx ORIGIN OF THE TERM.
Philosophic Clime. 1 Heraclitus claimed for himself an exclusive title
γνῶσις.
—
—
to it. Plato affirmed something of the same kind, when
he said that *“ to discover the Creator of the universe is a
work of difficulty, but to bring him within the cognizance
of all, impossible." In the Thectetus, indeed, the subject
of which is a discussion of the question, * what is know-
ledge?" three principal theories are advanced and refuted,
without arriving at any positive solution to the question;
yet the overthrow of these theories only proves the earn-
estness with which each of the three teachers, Heraclitus,
Protagoras, and Theetetus had claimed for their respec-
tive systems an exclusive origin from the fountain-head of
knowledge. Elsewhere, a true yvwors is identified with
an intellectual, that is at the same time inseparable from a
moral perception of the Divine Principle. In Persia,
*Zoroaster asserted a still more lofty principle, in engaging
his followers to an intellectual abstraction from the world
of matter. The very name γνώστικος is a translation rather
of the ‘Oriental synonyms for φιλόσοφος, than a term of
indigenous growth, and marked the votary of esoteric
knowledge; while the union of the spiritual principle in
man with the Divine Substance, was the “γνῶσις with which
it professed to deal, and represented that contemplative
abstraction of the faculties of the soul, and ecstatic union
with the Divine Principle, that has always been the great
object of aspiration to the Eastern devotee; and that
formed so marked a feature in the *neo-Platonic School
of Alexandria.
1 See p. xxxix.
2 τὸν μὲν οὖν ποιητὴν καὶ πατέρα
τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον, καὶ
εὑρόντα eis πάντας ἀδύνατον λέγειν.
Time. cf. Philolaus, Boeckh, p. 62.
3 Rep. vi. 490 B. Compare also the
application of the beautiful allegory that
opens the seventh Book. See also PLUT.
de Is. et Os. §$1, 2, 78.
4 Zend Av. 1, cccelxxix. D’Ana. P.
5 As such it is a fit exponent of the
fusion of the systems of the East and
West. It expresses perhaps such terms
as YT, in the Hebrew, and Chaldaic,
as also alle in Arabic. The Persian
μέγας
corresponds rather with the Hebrew
2.
term Magus as derived from 4
ORIGIN OF THE TERM. lxi
But beside this philosophical and theurgical affectation
of a superior γνῶσις, there was also a mystical application
of the term, whereby it expressed a spiritual appreciation
of allegory that could only be known to the initiated.
‘Baur has shewn that several instances of this use of the
term occur in the epistle of Barnabas. Still better proof
has come to light in the Ophite hymn ?preserved by Hip-
polytus, which concludes as follows:
Τούτου ue χάριν πέμψον, πάτερ'
σφραγῖδας ἔχων καταβήσομαι,
αἰῶνας ὅλους διοδεύσω,
Mystic
γνῶσις.
μυστήρια πάντα διανοίξω, (f.1. à ἀνοίξω)
μορφὰς δὲ θεῶν ἐπιδείξω (f.1. μορφας T€)
a ^ ~
καὶ Ta κεκρυμμένα τῆς ἁγίας ὁδοῦ
“ ܒ
νῶσιν καλέσας παραδώσω.
We could hardly have better proof of the sense in
which the Ophite adopted the title of Gnostic; it involved
* CLEMENT of Alexandria without
being aware of it may have inherited
his definition of γνῶσις from a Magian
source; γνῶσις δὲ ἐπιστήμη τοῦ ὄντος
αὐτοῦ. Strom. 11. 17.
1 Christliche Gnosis, p. 87 ff. See
note 2, p. lxiii.
3 The relic is as instructive as it is
curious :
Νόμος ἦν γενικὸς τοῦ παντὸς ὁ πρῶτος
ܐܡܡ
Ὁ δὲ δεύτερος ἦν τοῦ πρωτοτόκου τὸ χυθὲν
ܗܐܫ
Ἰριτάτη ψυχὴ δ' ἔλαβεν" ἐργαζομένη νό-
μον.
* Ed. MrLL. ἐργαζομένην.
f Ib. ἔλαφον.
1 Ib. abet, μέν.
§ Cod. ἐσὸρ. The reader of Philo will re-
cognise in the first three verses his three
manifestations of the Divine Wisdom and
Power; The Source and Father of All; The
First Born Logos, or Exemplar, whereby
Chaos was reduced to order; the Spirit of
Life corresponding with the Mundane Soul
Διὰ τοῦτ᾽ Τ᾿ ἐλαφρὰν μορφὴν περικειμένη
Kor: θανάτῳ μελέτημα κρατουμένη"
Tloré} μὲν βασιλείαν ἔχουσα βλέπει τὸ φῶς,
IIoré δ᾽ εἰς ἔλεον ἐῤῥιμμένη κλαίει,
Iloré δὲ κλαίεται, χαίρει,
Ποτὲ δὲ κλαίει, κρίνεται,
Ποτὲ δὲ κρίνεται, θνήσκει,
IIoré δὲ γίνεται ἀνέξοδος 1) μελέα κακῷ,
λαβύρινθον εἰσῆλθε πλανωμένη.
Εἶπεν δ᾽ ησοῦτξ ἐσόρα, πάτερ,
ζήτημα κακῶν ἐπὶ χθόνα
ἀπὸ σῆς πνοῆς ἐπιπλάζεται.
ζητεῖ δὲ φνγεῖν τὸ πικρὸν χάος,
καὶ οὐκ οἷδε πῶς διελεύσεται.
Τούτου με χάριν, ut supra.
of Plato. The nine following verses exhibit
the antagonism of the Spirit of Life pouring
itself through the world of gross and perish-
ing matter, the prototypal idea of the Va-
lentinian Achamoth and her πάθη: while
the concluding twelve verses describe the
Valentinian mission of Christ from the Ple-
roma for the formation of Achamoth, first
κατ᾽ οὐσίαν, p. 32, and subsequently, κατὰ
γνώσιν, Ὁ. 39.
Mystic
γνῶσις.
Civ. D. VIL
28.
Ixii ORIGIN OF THE TERM.
every shade of allegory, and mysticism in its wildest
mood. Again, the same writer records the Ophite gloss
upon the LXX version of Jer. xvii. 9: “Ἄνθρωπός ἐστι καὶ
τίς “γνώσεται αὐτόν." Οὕτως, φησίν, ἐστὶ πάνυ βαθεῖα καὶ
δυσκατάληπτος ἡ τοῦ τελείου ἀνθρώπου “γνῶσις. ‘Apyn yap,
φησὶν, τελειώσεως, “γνῶσις avOpwrov' Θεοῦ δὲ γνῶσις, ἀπηρ-
τισμένη τελείωσις. The passage occurring in a cento of
allegorical expositions, sufficiently explains the Ophite
meaning of the term γνώσις.
Now bearing in mind the taste for allegory that had
been fostered by the old heathen mysteries, this term ap-
pears to have been of a very natural growth. Charged
to the full, as they were, with gross and debasing super-
stition, and even worse, these mystic perversions still ori-
ginated in some remote core of truth; whereby generally
the varied relations of the Divine Being with respect to
the world of his creation were designated; and unsophis-
ticated truths, that subsisted in the faith of a patriarchal
age, were gradually debased and lowered by admixture
with a ceremonial that addressed itself to the mere animal
principle of the multitude. S, Augustin perhaps spoke of
the Samothracian mysteries in irony, as, nobilia Samothra-
cum mysteria; and yet certain really noble ideas of the
Deity in many instances gave a starting point to such
mysteries, and early teachers thought to fix these by the
medium of allegories, around which the grossest absurdities
were only too sure to accrue. In these mysteries all had
an allegorical interpretation. The remote sense was shut
up, μεμνημένον, from the multitude; it was disclosed only to
the initiated, who were then τελειούμενοι, and had nothing
more to learn. But such a system naturally led to the
multiplication of allegory, and devotees who possessed the
key to this figurative teaching, arrogated to themselves a
science, Or γνῶσις, that was denied to the many.
These three very distinct bearings of the term «γνῶσις,
ORIGIN OF THE TERM. Ixiii
observed in the Philosophie, Oriental, and Mystical systems,
are not unfrequently combined in a writer, who was the
immediate precursor of Gnosticism at Alexandria, the
philosophical and mystic minded Philo Judseus. They are
exemplified in a passage in his treatise de Somniis, in which
he discourses upon the angelic vision in Bethel, and ima-
gines the mid air to be peopled, as some teeming city,
with souls, and spirits, and angels. He allegorises from
revealed data, and his allegory is by no means unworthy of
Plato, either in its beauty, or in the riches of moral and
intellectual knowledge that it declares to be within the
reach of man. At the same time the spiritual entities
that it represents as peopling the air, and the ! complete
sublimation of the contemplative spirit, are purely Zoro-
astrian. Indeed Philo for ever speaks in the spirit of an
eclectic Gnosticism, without, so far as I am aware, ever
making use of the term νώσις, otherwise than in the con-
ventional meaning of the word; a good proof perhaps that
in his day the term had not yet been restricted to express
the tenets of any particular sect. As is often to be ob-
served in the history of the human intellect, opinions long
float in a loose and disengaged form, ready to coalesce
and crystallise around the first convenient nucleus, until
at length circumstances present themselves that are favour-
able to the process; and theories that had long subsisted
become known by some appropriate name, and gain their
place in history. Very much of this character appears to
bave been the origin of Gnosticism at Alexandria; and
modes of expression were adopted even in “ecclesiastical
1 Τούτων (τῶν ψνχῶν, sc.) αἱ μὲν rà
σύντροφα καὶ συνήθη τοῦ θνητοῦ βίον
τοθοῦσαι παλινδρομοῦσιν αὖθις, αἱ δὲ
ܟ ܠܘܟ φλυαρίαν αὐτοῦ καταγνοῦσαι, δεσ-
μωτήριον μὲν καὶ τύμβον ἐκάλεσαν τὸ
σῶμα, φυγοῦσαι δὲ ὥσπερ ἐξ εἱρκτῆς ἣ
uríparos, ἄνω κούφοις πτεροῖς πρὸς αἰθέρα
ἐξαρθεῖσαι μετεωροπολοῦσι τὸν αἰῶνα. De
Soin. I. 22.
3 e.g. Ep. S. Barn. § 2, and, τί λέ
yet ἡ γνῶσις μάθετε, ’EXwloare ἐπὶ τὸν ἐν
σαρκὶ μέλλοντα φανεροῦσθαι ὑμῖν ᾿Ιησοῦν,
86. More in the spirit of Gnostic mys-
ticism, the 318 persons (Grece, Tt)
Philonic
γνῶσις.
First
Gnostica.
Ixiv ORIGIN OF THE TERM.
writers that were afterwards tacitly resigned to the
heretic.
So there can be no doubt but that Gnosticism in its
essence, so far as it affected a recognition of the Chris-
tian history, dated from Simon Magus; and yet the name
of Gnostic was only first adopted, as a body, by the Ophites
or Naassenes, of whom Hippolytus has said, μετὰ δὲ ταῦτα
ἐπεκάλεσαν ἑαυτοὺς Γνωστικούς" φάσκοντες μόνοι τὰ βάθη
γινώσκειν, ἐξ ὧν ἀπομερισθέντες πολλοὶ πολυσχιδῆ τὴν αἵρεσιν
ἐποίησαν μίαν, διαφόροις δόγμασι τὰ αὐτὰ διηγούμενοι. Both
philosophy and theosophical teaching, as exhibited at
Alexandria, laid claim to an esoteric assimilation with the
Source of spiritual Light and Knowledge. Heathen Mys-
ticism in the same way claimed a knowledge of the deep
Truths that were sealed up in its arcana, and the system
that affected to incorporate the more salient points of
each, could hardly have received a more convenient term
than “γνῶσις, to symbolise the eclecticism to which it owed
its origin.
The term γνῶσις therefore embodies a highly complex
idea, when we consider the various elements of which it
was the outward expression; and in proportion as any one
of these elements has been clearly perceived, writers upon
the Gnostic theories of the primitive ages of the Church,
have referred them generically to this or that particular
class of opinion. Mosheim has treated them as almost
entirely of Oriental growth; Neander divides them into
the two families of Jewish, and anti-Jewish Gnosticism,
mentioned, Gen. xiv. 14, allegorise the
name IHoois, and T. the cross, but the
solution is introduced with the question,
Τίς οὖν ἡ δοθεῖσα τούτῳ γνῶσις, ib. 9;
similarly, Λαμβάνει δὲ τρίων δογμάτων
γνῶσιν Δαβίδ, ib. 10, and a mystical in-
terpretation of Ps. i. follows. There
was a γνῶσις however of a more practi-
cal type, which, as the correlative of
heathen initiation, represented the cha-
racter of the more perfect and formed
Christian ; and of this there is a sketch
in the same Epistle, § 18, 19, as the
Way of Light. Cf. ayla ὁδός, Ὁ. 1xi. Clem.
Alex. also retained the name of Gnostic,
as applicable, in the better sense of the
term, to the consistent and more perfect
Christian.
PRIMITIVE GNOSTICISM. Ixv
imon Magus, the father of them all, is referred to Chronolo-
8:
order
jer eclectic communities. Matter, scarcely Nean- proposed.
qual, where he does not copy him, arranges the
: sects in certain schools, which he names according
‘locality, Syrian, Egyptian, and Asiatic. ‘The objec-
tantly suggests itself to this classification, that most
Gnostic teachers who taught in Egypt, learned their
3 Syria; and in the case of Valentinianism, the
rch came to Egypt from Cyprus, from whence he
to Rome; while Theodotus in the East, and Pto-
nd Heracleon in the West, as his followers, struck
different notes, and neither in the one case nor the
1ad they much in common with the home of their
m. For this reason it is proposed to take the vari-
*ts in chronological order, for which the recently
‘ed work of Hippolytus gives excellent material,
it is somewhat uncritically arranged.
2 first Gnostic teacher, who engrafted anything like
stology upon the antecedent systems, was Simon
! Early patristical authorities are very unanimous
(18 point. In other respects his doctrine was emi-
Zoroastrian. His Supreme Deity was an *occult
l fire. Like the τὸ ἄπειρον of Anaximander, the
of the Cabbala, and the Zeruane Akerene of
ter, his fiery principle was Infinite Power, ?amé-
δύναμις. It was also the source, as in the Heracli- p xxxix.
eory, of the physical creation‘. His Hebdomad of
y emanations from the First Cause, was as the *Am-
ids of the Persian system, and was designated by
219, n. 3; 221, 249, 272, &c. ἀπεράντουυς Διὸ ἔσται ἐσφραγισμένον,
"OL. Phil. VI. 9, 17. κεκρυμμένον, κεκαλυμμένον, κείμενον ἐν
POL. Phil. vi. 9, where the τῷ οἰκητηρίῳ ov ἡ ῥίζα τῶν ὁλῶν τεθεμε-
he Mage are quoted: ἀπέραν- λίωται... ᾿Ἐστὶ δὲ ἡ ἀπέραντος δύναμις τὸ
ε δύναμιν ὁ Σίμων προσαγορεύει wip κατὰ τὸν Σιμῶνα. κ.τ.λ.
ἣν ἀρχὴν, λέγων οὕτως" Τοῦτο 4 ἀπὸ πυρὸς ἡ ἀρχὴ τῆς γενέσεως...
ἀποφάσεως φωνῆς καὶ dvéua- πάντων ὅσων γένεσις ἀπὸ πυρός. VI. 17.
olas, Tfjs μεγάλης δυνάμεως τῆς 5 Ormuzd being the seventh.
'L. I. €
Simon
Magus.
X. XIII. 5,
Ixvi PRIMITIVE
him as ‘vous, ἐπίνοια, ὄνομα, φωνή, λογισμός, evÜvusgois, "ὁ
ἐστως-στας-στησόμενος. In the Mithratic worship especial
veneration was paid to the Sun, Moon, and material ele-
ments; in the same way ?Simon paired off the above six
emanations, as the heavenly counterparts of material cor-
relative objects of sense; and he called vous and ἐπίνοια,
οὐρανὸς καὶ *yij, while ὄνομα xai φωνή represented the Sun
and Moon, and the last two, Air and Water. The self-same
objects are instanced by Herodotus in his account of the
old Persian religion. In the Zoroastrian system again,
the human prototypal substance was *evolved, prior to the
creation of its material organism; 5the Cabbala borrowed
the same notion; 5Philo adopted it; and Simon Magus,
as we might imagine, exhibited a similar feature in his
system; Ἰέπλασέ φησιν ὁ Θεὸς τὸν ἄνθρωπον, χοὺν aro τῆς
γῆς λαβων' ἔπλασε ὃς οὐχ ἁπλοῦν, ἀλλὰ διπλοῦν, κατ᾽ εἰκόνα
In other respects, he converted the
Hexaémeron into an ‘allegory, in which the notions of
Zoroaster, Pythagoras, Plato, and Aristotle, are strangely
intermixed. Hippolytus has preserved a few sentences
from the ᾿Αποφάσεις, or Expositions of the Mage, that are of
singular value, as enabling us to define the precise features
of Gnosticism, when it first affected the History of Chris-
tianity. The passage runs as follows:
8 For concerning this, Simon says explicitly in his
A θ᾽ bd ,
kat καθ᾽ ομοιωσιν.
1 HiPPoL. Phil. 1v. 51; VI. 12, 13.
3 The Simonian Trinity. Ph. vi.
17.
3 Hrep. Ph. vi. 13.
4 SHARISTANI ap. ΗΥΡΕ, de Rel. vet.
Pers. XXII. p. 298.
5 See p. 224, n. 1; 232, 3.
95 Διττὰ ἀνθρώπων γένη ὁ μὲν γάρ
ἐστιν οὐράνιος ἄνθρωπος, ὁ δὲ yhivos. ‘O
μὲν οὖν ἄνθρωπος, ἅτε κατ᾽ εἰκόνα Θεοῦ
γεγονὼς, . . . 0 δὲ γήϊνος ἐκ σποράδος ὕλης,
ἣν χοῦν κέκληκεν. De M. Op. § £.
ὥστε δύο ἀνθρώπους els τὸν παράδεισον
εἰσάγεσθαι, τὸν μὲν πεπλασμένον, τὸν δὲ
κατ᾽ εἰκόνα. ib. 8 16, and see p. 134, end
of note 2. And cf. 344, I.
7 Hirer. Ph. vi. 14.
8 Λέγει γὰρ Σίμων διαρρήδην τερὶ
τούτου ἐν τῇ ᾿Αποφάσει οὕτως" “Ὑμῖν οὖν
λέγω ἃ λέγω, καὶ γράφω a γράφω" τὸ
γράμμα τοῦτο᾽ Δύο εἰσὶ παραφνάδες τῶν
ὅλων αἰώνων, μήτε ἀρχὴν μήτε πέρας
ἔχουσαι, ἀπὸ μιᾶς Difms, ἥτις ἐστὶ δύ:
ναμις Σιγὴ, ἀόρατος, ἀκατάληπτος, ὧν
ἡ μία φαίνεται ἄνωθεν, ἥτις ἐστὶ μεγάλῃ
δύναμις, νοῦς τῶν ὅλων, διέπων τὰ πάντα,
ἄρσην. 'H δὲ ἑτέρα, κάτωθεν, ἐπίνοια
μεγάλη, θήλεια, γεννῶσα τὰ πάντα. "Er
GNOSTICISM. Ixvii
βάσεις, Now I say to you that I say, and write that I
+ The scheme is this. There are !two offsets from
Perfect aiwves having neither beginning nor end, from
root, which is the Invisible, Incomprehensible Power
1ce; of which one is manifested from above, the great
er, Mind of the Universe, that administers All Things,
Male Principle; and the other, from beneath, vast
ught, generative of All Things, the Female princi-
whence in mutual apposition they combine in con-
, and exhibit the mean space as an immense atmo-
re, having neither beginning nor end. But within it
he Father that upholds and sustains all things that
' beginning and end. He is the Past, the Present,
Future, Bisexual Power, the reflex of the pre-exist-
Infinite Power, still subsisting in oneness, which hath
ber beginning nor end; for from Him, Thought, sub-
ng in Oneness, emanating, made Two. Yet He was
; for having Her within Himself, he was alone;
in truth First, howbeit Pre-existent, but Himself
ifested from Himself became the Second. But neither
He called Father, before His Thought so named Him.
herefore evolving Himself from Himself, He revealed
ἐφανέρωσεν ἑαυτῷ τὴν ἰδίαν ᾿Ἐπίνοιαν,
οὕτως καὶ ἡ φανεῖσα ᾿Επίνοια οὐκ ἐποί-
dros ἀντιστοιχοῦντες, συζυγίαν
ܟ Καὶ τὸ μέσον διάστημα ἐμφαίνου-
pa ἀκατάληπτον, μήτε ἀρχὴν μήτε
ἔχοντα. "Ev δὲ τούτῳ πατὴρ ὁ
few πάντα, καὶ τρέφων τὰ ἀρχὴν
épas ἔχοντα. Οὗτος ἐστὶν ὁ ‘Eo-
ras-ornoduevos, ὧν ἀρσενόθηλυς δύ-
κατὰ τὴν προὐπάρχουσαν δύναμιν
ντον, ἥτις οὔτ᾽ ἀρχὴν οὔτε πέρας
l» μονότητι οὖσαν' ἀπὸ γὰρ ταύτης
θοῦσα ἡ ἐν μονότητι °), éyé-
bo. Kdxetros ἦν εἷς, ἔχων γὰρ ἐν
αὐτὴν, ny μόνος, οὐ μέντοι πρῶτος,
ܙ σρουπάρχων, φανεὶς δὲ αὐτὸς ἀπὸ
j ὀγένετο δεύτερος. ᾿Αλλ᾽ οὐδὲ
ἐκλήθη, πρὶν αὐτὴν αὐτὸν ὀνομάσαι
ܐ (Mint, αὐτὴ... ὀνομάσει). ‘Qs
rés ἑαυτὸν ὑπὸ ἑαυτοῦ προαγαγὼν
σεν [ 7.1. ἐποίησεν ἄλλως, ἀλλ᾽ ἰδοῦσα]
ἀλλὰ ἰδοῦσα αὐτὸν ἐνέκρυψε τὸν πατέρα
ἐν ἑαυτῇ, τουτέστι τὴν δύναμιν, καί ἐστιν
ἀρρενόθηλυς δύναμις καὶ ᾿Ἐπίνοια, ὅθεν
ἀλλήλοις ἀντιστοιχοῦσιν᾽ οὐδὲν γὰρ δια-
φέρει δύναμις ἐπινοίας, ¢ ὄντες. "Ex μὲν
τῶν ἄνω εὑρίσκεται δύναμις, ἐκ δὲ τῶν
κάτω ἐπίνοια. "Ἔστιν οὖν οὕτως καὶ τὸ
φανὲν ἀπ᾽ αὐτῶν ἕν ὄν, δύο εὑρίσκεσθαι,
ἀρσενόθηλυς ἔχων τὴν θήλειαν ἐν ἑαυτῷ.
Οὗτός ἐστι Νοῦς ἐν 'Emwolg, ἀχώριστα
ἀπ᾿ ἀλλήλων ὃν ὄντες, δύο εὑρίσκονται.
Hipp. Ph. vi. 18. .
1 Cf. the old Persian theory, p. xii.
in which the first Dyad emanated from
an antecedent principle of unity.
e 2
Simon
Ixviii PRIMITIVE
amon to Himself His own Thought, so also the revealed Thought
acted not otherwise, but seeing Him she hid within herself
the Father, which is the Power; thus Thought also is a
bisexual Power, so that in this way they mutually cor-
respond; for Power differs in no respect from Thought,
being One. Power is found to be from above, Thought
from beneath. It is thus that the manifestation also ema-
nating from them being One, is found to be Two; the
Bisexual that hath within Himself the Female. He is
Mind in Thought. Being One inseparably from each
other, they are virtually Two."
We may observe in this passage a very definite as-
sertion of the Oriental emanative principle. The Deity,
One and Inscrutable, is described as putting forth a certain
Power or quality, that was substantially reabsorbed, and
identified with the Divine essence. The dark saying of
Heraclitus, p. xxxv, may have been indicative of this
theory. The Brahminical simile of the tortoise putting
forth, and withdrawing its limbs from beneath the testudo,
at the present day, exemplifies it. But with greater subtle-
ty, the Samaritan Mage drew his illustration from that,
which is at once the loftiest exponent of Power upon
earth, the highly composite system of a most perfect
Unity, the Mind of Man. Another particular, that should
be observed in the passage quoted, serves to illustrate the
rationale of the Valentinian series of /Eons; which is the
meaning, pregnant with the co-ordinate, of each successive
term that it contains: so vous and ἐπίνοια are present
throughout as the theme; and the Past —Present—Future
is embosomed in them; !@wvy also and ὄνομα evolve the
name of Father; and λογισμός and ἐνθύμησις complete the
series, as the action and reaction of Mind in Thought,
and Thought in Mind. The Valentinian system, though
numerically different, is determined by the same limits;
1 Cf. the Rabbinical Dp" 12 and the Hebrew synonym for the Deity, DE".
GNOSTICISM. Ixix
ty forms the same Pleroma, The συζυγία of Menander.
πίνοια is partly Pythagorean, and partly an Ori-
le of theosophising. The arrhenothele combina-
thagorean, the enthymeme Oriental.
ider was the disciple and immediate follower of
le was the third of a Samaritan succession, reck-
first, Dositheus, the predecessor of Simon, who
1 to be the promised Messiah; and each of these
| gave out that neither ‘himself nor his followers
2 subject to death. If the Pseudo-Clementine
may be trusted, these three teachers represent a
in sect, that existed before the birth of Christ.
spects, however, the account given by Irenseus
rect to Menander's notions, finds a counterpart
Iippolytus has said concerning Simon. The pupil
thing original, so far as we have the means of
Saturninus carried on the succession.
icolaitans took their name, as it has been said, from p. 214.
he proselyte of Antioch, who, after his ordination
aconate, apostatised and formed this sect. ‘The
IGEN says of Dositheus,
| Joh. iv. 25, ἀφ᾽ ov δεῦρο
ܐ Δοσιθεανοὶ, φέροντες καὶ
Δοσιθέου, καὶ μύθους τινὰς
γγούμενοι, ws μὴ γευσαμένου
dy τῷ βίῳ που τνγχάνοντος.
3. Cf. Eudox. ap. ῬΗΟΤ.
.ceording to the Clementine
Dositheus died from cha-
se Simon had superseded
ly Simon boasted of himself,
tel, kal airlay φθορᾶς, τὸ
οὐκ ἔχειν. Clem. Hom. ΤΊ.
t. 25. The most probable
he impostor's death, per-
t given by HiPPOLYTUS,
, n. I. Some unusual want
or possibly, the forgetful-
ccessor, Menander, caused
ὁ occupation of the grave
der. No doubt the object
in view was to shake faith in our Lord’s
bodily resurrection, by the exhibition of
a similar power in his own person. He
affirmed that the Body of Christ was
not real; his own too, as he pretended,
was phantasmal. See Hecog. Clem. ΤΙ. xi.
Menander also laid claim to immunity
from death, infr. 195, where see note 6.
3 Clem. H.11. 23,24; Rec.11.8; Ep.26.
3 ORIGEN speaks of the Dositheans
and Simonians as branches of the same
stock, and he says of the first, c. Cels.
VI. 11, ol δὲ Δοσιθεανοὶ οὐδὲ πρότερον
ἤκμασαν, νῦν δὲ παντελῶς ἐπιλελοίπασι,
ὥστε τὸν ὅλον αὐτῶν ἱστορεῖσθαι ἀριθμὸν,
οὐκ εἶναι ἐν τοῖς τριάκοντα. He speaks also
of the Simonians elsewhere in similar
terms, Νυνὶ δὲ τοὺς πάντας ἐν τῇ olkov-
μένῃ οὐκ ἔστι Σιμωνιανοὺς εὑρεῖν τὸν
ἀριθμὸν οἶμαι τριάκοντα. Tom. r. p. 45.
4 See Ian. Ep. Interp. ad Trall, x1.
Rev. ii. 6.
Lect. Xu.
Ρ. 414, n. 1.
Strom. 111. 4.
Rev. ii. 14,15.
Ixx PRIMITIVE
Nicolaitans taught the complete indifference of human
actions in a moral point of view; both bodily and spiritual
πορνεία was held by them to be allowable; and in the
Apocalypse the Ephesian Church is praised for its abhor-
rence of these infamous principles. Dr Burton has said
that “the evidence is externally slight which would
convict Nicolas himself of any immoralities;" still the
evidence is that of Irenseus, who is also followed by Hip-
polytus; Clement of Alexandria, while he speaks of his
personal morality, does so at the expense of a godly reve-
rence for the sacred institution of ‘marriage; and his
expressions are conclusive upon the point, that, in the
writer's opinion, the Deacon gave existence as well as a
name to the Nicolaitan sect.
Another hateful feature of this heresy was the assertion,
that in times of persecution, principle might be ignored,
"and conformity rendered to mysteries however abominable,
214, 1.
and rites however impure. The *Cainites of a later date
are compared with this sect by Tertullian. ?Matter also
infers from the word i//i, 11. 40, n. 5, that many of the dis-
tinctive features of Valentinianism were developed by this
early sect; but nothing is less probable, and, as ‘Eichhorn
has shewn, the meaning of Irenzus must be limited to the
statement, that these Nicolaitans had preceded Cerinthus,
in assigning the creation of the world to certain κοσμο-
ποιοὶ ἄγγελοι, and this was clearly the notion of the Sama.
ritan sect represented by "Simon Magus and Menander.
1 Of his own wife it is said, that
γῆμαι τῷ βουλομένῳ ἐπέτρεψεν, and his
3 Apparently for their assertion of
the moral indifference of actions. Mar-
reason is assigned, ὅτε παραχρήσασθαι
τῇ σαρκὶ δεῖ. Cu. AL. Strom. 111. 4. The
incident is mentioned by CLEMENT ra-
ther in terms of praise, as shewing per-
sonal ἐγκράτεια, though it is added that
his followers perverted the deacon's
meaning, and carried the same principlo
to a very wild excess.
TER calls them les défenseurs les plus
intrépides de l'indépendance. de l'esprit
de tous les actes du corps. 11. 253. See
also THEODORET, Her. Fab. x. 15.
3 MATTEB, H. Cr. τι. 426.
4 Repertorium f. bibl. u. morgel.
Literatur, X1v.
5 As regards Simon, see pp. 193, 194,
GNOSTICISM. ]xxi
The Cerinthians take their name from Cerinthus, who Cerinthus.
is stated by Irensus, on the authority of his instructor inpis —
Polycarp, to have come in contact with S. John at Ephesus.
He taught in Asia, though he was of Egyptian origin, and zu, .ܡ ".
in religion, by proselytism possibly, a Jew. The ' Persian
belief, adopted by tbe *Samaritan heresiarchs, that the
Source of All was the Unknown and Inserutable, and that
the material world was formed by angelic beings of an
inferior grade of emanation, was also taught by ?Cerin-
thus.
This notion, like very much of early Gnostic opinion,
may be traced back through Philo to *Zoroaster; in Phi-
lonic terms, the 5Deity as a Source of Light sent forth
myriads of rays; these were each and all of them δυνάμεις
ToU ὄντος, substantive entities and ministering Spirits; but
as radiating from the Eternal, these δυνάμεις were ° a-yévvg-
τοι, αἵ περὶ αὐτὸν οὗσαι λαμπρότατον φώς ἀπαστράπτουσι,
and the names of “attributes whereby he describes them
only serve to identify them more completely with the
Gnostic “ons. These organising powers of Philo were
as the ideas of Plato, but they were creative essences as in
the Persian system, though here they were of an inferior,
because of a later, order of emanation.
and compare THEOD. Her. Fab.1.1. Me-
nander also inherited the notion, p.195,4.
1 See p. xiii.
3 See p. Ixv. n. 3.
3 p. 211, where the Greek text is
preserved by HiPPOLYTU8; he repeats
the statement X. 21, and says that the
world was created ὑπὸ δυνάμεώς τινος
ἀγγελικῆς, πολὺ κεχωρισμένης καὶ δι-
ἐστώσης τῆς ὑπὲρ τὰ ὅλα αὐθεντίας, καὶ
ἀγνοούσης τὸν ὑπὲρ πάντα Θεόν. So also
Test. Prescr. 48. We may recognise
again the Oriental idea, that this mate-
rial world could only have been created
by a power far removed from the Source
of Light, and, in consequence, greatly
The κοσμοποιοὶ
deteriorated. THEODORET speaks of this
power in the plural, δυνάμεις τινας κεχω-
ρισμένας, καὶ παντελῶς αὐτὸν ἀγνοούσας.
Her. Fab. τι. 3.
4 Ce ne sont jamais les opinions
pures que l'on rencontre dans ces sys-
témes; c'est toujours l'Orient congu et
reproduit par le génie de l'Occident.
Matter, 4. Cr. τι. 262.
5 αὐτὸς δὲ dv ἀρχέτυπος αὐγὴ μυρίας
ἀκτῖνας ἐκβάλλει. Cherub. 28.
` 6 Qu. D. sit immut, 17.
7 οὕτως ἐπιστήμην Θεοῦ καὶ σοφίαν
καὶ d$póvgsw καὶ δικαιοσύνην καὶ τῶν
ἄλλων ἑκάστην ἀρετῶν, τίς ἂν ἀκραιφνῆ
δέξασθαι δύναιτο, θνητὸς dv, x.r. A. Ibid.
Ixxll PRIMITIVE
Cerinthus. ἄγγελοι therefore, common to so many of the Gnostic
— — Systems, agree more closely with Philo's oriental original,
than with anything tbat he has adopted from Plato.
p. 16 As Docetie opinions originated with !Simon, so the
Gnostic notion that the /Eon Christ descended upon Jesus
at his baptism, but left him again at the crucifixion, owed
p. 211. its origin to *Cerinthus. The rationale of this tenet of
Gnosticism may be traced back to the Platonic principle,
whereby the eternally subsisting idea was separate from
its predetermined but non-existent form, until this form
was at length brought into being, and the necessary
μέθεξις or adunation of pre-existent idea and material
form, then took place. But the idea of Christ cannot be
separated from the power of working miracles, and from
the teaching of Divine Wisdom; and these powers were in
abeyance, until the descent of the Holy Spirit upon our
Lord at baptism; therefore the μέθεξις of the ideal Christ,
that had eternally subsisted in the Divine Pleroma of
Intelligence, only took place upon the formal initiation of
our Lord to his ministry; or Gnostice, the /Eon Christ de-
scended upon the human being Jesus at his baptism.
Cerinthus thus referred the human nature of our Lord toa
purely natural cause, and he affirmed that his supernatural
power was the effect of his greater sanctity. He learned
at Alexandria to distinguish, as the later Jews, between
the different degrees of inspiration that guided the sacred
writers, and, according to him, different angels dictated
severally the words of Moses and of the prophets; an idea
Theodor. that the Ophite inherited from him. His notion that a
n. 3. sensual millennium should precede the restoration of all
things, bespeaks plainly a Jewish source. Irenseus and
some of the earlier Fathers also held a somewhat ?similar
1 'THEOD. Her, Fab. 1. 1. tonism of Alexandria.
3 He may reasonably be supposed 3 The Apocalypse, upon which their
to have been conversant with the Pla- belief was built, is so highly figurative,
GNOSTICISM. ]xxii
1, but they interpreted it of a purely spiritual state.
'alentinian notion also of*a spiritual marriage be-
the souls of the elect ‘and the angels of the Pleroma
ated with Cerinthus, but it may be a matter οὗ doubt
Ebionites.
er Origen has not given a greater latitude of mean- in Jon. 14
» his expressions than was intended. Other sects of
2r note took up his views, and the name of Cerinthus
ܐܘ( lost to all but the learned. It should be added,
according to one definite tradition, it was the heresy
rinthus, that caused S. John to write his ! Gospel.
he Ebionite heresy, whether the name be deduced
PAN? poor, in allusion to the unworthy notions of
t entertained by this sect, or from some leader named
m, as Hippolytus also seems to imply in speaking of
vos σχολή, is said by Epiphanius to have originated Pb. vi. 35.
those Christians, who escaped to Pella from the siege
Érusalem. The superstitious veneration with which
still clung to Jerusalem, as the domus Dei, certainly » 318.
s well with the supposition, that it was connected
all their most cherished traditions, and that the
ring of tbe eagles around the carcase had been an
. of their own day. The same cause led to their
acquiescence in the Cerinthian notion of a millennium,
of a new Jerusalem. The sect apparently took its
rith the exception of the moral
contained in it, and matters of
of reproach, and accepted by the sect
as a badge of party, like the gueux of
al fact, it is impossible to iden-
y portion of it, as capable of
nterpretation. It is a mystery ;
r the present the wisest course
ook upon it as a sealed book,
is regards the futurity of which
ks. Its accomplishment will
ratify to the people of God the
}ܙ every portion of the Divine
IERON. in Joh.
name therefore given as a term
the Netherlands. ScHILueER, Gesch. d.
Abfalls d. v. Nied.
3 Hujus successor Hebion fuit, Ce-
rintho non in omni parte consentiens,
quod a Deo dicat mundum, non ab an-
gelis factum. "T'ERT. Pr. 48. Cf. p. 212,
3. But the expression of THEODORET
shews that even HIPPOLYTUS may have
understood ᾿Ε βίων to mean poor, rav-
τησὶ δὲ τῆς φάλαγγος jptev’ Ἐβίων, τὸν
πτωχὸν δὲ οὕτως ‘EBpatoe προσαγορεύ-
ουσι. Her. Fab. τι. τ.
Ebionites.
213, 3.
Her. Fab. 11.
Tom. II.
p- 110.
Her. vx x.
93.
Ixxiv GNOSTICISM OF THE
rise in Palestine. As regards the birth of Christ, it symbol-
ised with Cerinthus; presenting a compound, of “'imper-
fect Christianity and imperfect Judaism." 'These Ebionites
said, that Christ was a mere title of superior virtue, which
was equally within the reach of any strict observer of the
Law. They kept *consecutively the Jewish Sabbath, and
the Lord's day ; but in this they only continued the prac-
tice of the earliest Christians, and the custom was not
entirely superseded, until the Church, by a definite canon,
had condemned the practice as marking a *Judaising spirit.
The rite of circumcision was retained by them, and the
creation of the world was ascribed by them to the
Supreme Deity. Theodoret says that Symmachus, who
translated the Hebrew Scriptures into Greek, was an
Ebionite; accordingly we find the word νεάνις in Is. vii. 14.
Of the New Testament the entire volume was rejected by
the Ebionites; the ‘Gospel of the Hebrews having been
substituted for the Greek Gospel of S. Matthew; S. Paul,
as an apostate from the Law, was an object of bitter dis-
like to them, and his Epistles were altogether rejected.
The assertion of Epiphanius that S. John wrote his Gospel
to meet Ebionite error, is only so far important, as shew-
ing the writer's belief that the heresy was antecedent to
the Evangelist in point of time.
We are only concerned with the Gnostic sects, as they
presented themselves to the notice of Irensus, and it
will not be necessary to consider any subsequent divari-
cation of the Ebionite branch, of which he appears to
have known nothing. We may pass on therefore to the
next sect in our chronological series.
1 Burton, Lect. XI.
3 7d μὲν σάββατον κατὰ τὸν lovdalwy
τιμῶσι νόμον, τὴν δὲ κυριακὴν καθιεροῦσι
παραπλησίως ἡμῖν. THEOD. Her. Fab.
II. 1.
3 ὅτι οὐ δεῖ Χριστιανοὺς ἰουδαΐζειν,
καὶ ἐν τῷ σαββάτῳ σχολάζεν...... τὴν δὲ
κυριακὴν προτιμῶντας, εἴγε Bóvawro (#
liberi fuerint, 8c.), σχολάζειν ὡς Χρισ-
τιανοί. El δὲ εὑρεθεῖεν ἰουδαΐσται, ἔστω-
σαν ἀνάθεμα παρὰ Χριστῷ. | Conc. Laod.
Can. XXIX. A.D. 372. Vind. Cath. 1. 471.
* See p. 213, 2, and Vol. IT. 45,4,
where a text is preserved in Syriac.
SECOND CENTURY. Ixxv
!Carpocrates, an Alexandrian Jew of the Platonic Carpo-
school, setting aside his hatred of the Jewish and every ܡ
other law, agreed in many points with the Ebionite. He
taught the mere human origin of Jesus; and his misbelief
upon this point accounts for his repetition of the Ebionite
assertion, that a like degree of sanctity was within reach
of any other man, since all human souls are from the
same source, and share the same nature. But his impiety y. sv.
in this respect carried him to a more *fearful pitch of
blasphemy than his predecessors. Irensus states that he
treated with equal reverence the likeness of Christ, and
of the heathen philosophers, Pythagoras, Plato, and
Aristotle; if we take into account that his successor Pro-
dicus professed to have the Apocalypsis of 3 Zoroaster as
his text-book, we may collect that syncreticism in tbe
widest sense was the true Carpocratian principle. Even
the heathen mysteries perhaps met with no disfavour from
him. He in fact appears to have given a wider expansion
to Gnosticism, and where his predecessors, in ascribing
the creation of the world to certain creative angelic
powers, imagined to themselves an efflux from the Good
Principle, Carpocrates carried the Oriental principle out
to its fullest extent; and, with a rooted dislike to his
former religion, affirmed that these creator angels, by
reason of the remoteness of their origin from the source p.»
of all, were in fact ‘evil in their nature; and that the
great object of Christ’s mission to the human race was,
that he might redeem mankind from the power of these
κοσμοποιοὶ ἄγγελοι.
Similarly, his mode of describing the first Principle
agreed with that of most other Gnostic teachers, and the
Source of all, that in the Simonian theory was ἀόρατον,
| EPrPH. Her. xxx. Compare also Hi1PPOL. Ph. vit. 32.
3 εἰ δὲ καὶ καθαρωτέραν Tis σχοίη 3 Crem. AL. Strom. 1. 357; ῬΟΒΡΗ.
ψυχὴν, ὑπερβήσεταί φησι καὶ τοῦ Tlod — V. Plotini, c. 16.
τὴν ἀξίαν. ΤΉΣΟΡ. Her. Fab. Y. v. 4 THEODOR. Heer. Fab. 1. v.
Ixxvi GNOSTICISM OF THE
ἀκατάληπτος, was in his, πατὴρ ἄγνωστος, and ἀκατονό-
μαστος, though the former term had been already 'natural-
ised as connected with heatben worship. Matter remarks,
that there is a wide interval between the Carpocratian
πατὴρ ἄγνωστος, and the subordinate Creative Power, which
has been lost to us, owing to a natural desire on the part of
early writers to abridge their details of a system, that they
could not look upon without horror. For professing to be
saved by faith and love alone, this sect proclaimed the
moral indifference of all human actions; asserting a com-
n.3 plete freedom from every moral restraint?. 'Their analogy
of the unfettered instincts of the brute creation was singu-
larly unfortunate.
Community of goods, and the entire annihilation of
the matrimonial tie, alone could satisfy them. If the
account of Epiphanes, the heresiarch's son, is not to be
treated as a fable, he died at the early age of seventeen,
and yet bad written his book de Justitia, in which stands the
precocious sneer against the seventh and tenth command-
ments ?found below. Itis not without reason that antiquity
has represented the Carpocratian system as particularly
odious and repulsive; Irensus through some defect in the
text, 41. xx. 3, has been understood as expressing a cha-
p. 210.
1 L'idée d'un Dieu ἄγνωστος parait
avoir été trés-répandue en Occident aux
premiers temps du christianisme. Mar-
TER, JJ. Cr. τι. 266.
3 THEopor. Her. Fab. τ. v.
3 Ἔνθεν ws γελοῖον εἰρηκότος τοῦ
νομοθέτου, ῥῆμα τοῦτο ἀκουστέον, Οὐκ
ἐπιθυμήσεις, πρὸς τὸ γελοιότερον εἰπεῖν,
Τῶν τοὐμπλησίον᾽ αὐτὸς γὰρ ὁ τὴν ἐπι-
θυμίαν δοὺς, ὡς συνέχουσαν τὰ τῆς γενέ-
σεως, ταύτην ἀφαιρεῖσθαι κελεύει, μηδενὸς
αὐτὴν ἀφελὼν ζωοῦ" τὸ δὲ τῆς τοῦ πλη-
σίον γυναικὸς, ἰδιότητα τὴν κοινωνίαν
ἀναγκάζων, ἔτι γελοιοτερὸν εἶπεν. EPIPH.
de Just. ap. CLEM. AL. Strom. 111. 2.
4 Bearing in mind that this sect pos-
sessed considerable vitality, (cf. Orie.
de Or.) IREN2&US may well have spoken
of their enormities as patent to his con-
temporaries. Possibly the first words of
the section should include the negative,
e.g. xal el μὲν [ov] πράσσεται wap’ αὐτοῖς
Kk. T. ., but cf. the note. IREN2US er-
pressly says, that the impious doctrines
and profligate habits of these heretics
caused a stigma to be fixed by the hea-
then upon the name of Christian; how
inconsistently then MATTER considers
him to have said, ‘‘ Je ne puis me con-
vainere qu'il se fasse chez eux des choses
irréligicuses, immorales, défendues.” H.
Cr. τι. 277.
SECOND CENTURY. Ixxvil
rtable doubt with respect to these tenets and practices; Carpo-
but the entire context is at variance with such a supposi-
tion, as Tertullian also seems to have felt ; and Hippolytus, p. ».
who often preserves silence rather than condemn, conti-
nues his extract from Irensus, so as to ascribe to the Car-
pocratians the notion of a continuous metensomatosis of the
soul, ὅσον πάντα τὰ ἁμαρτήματα πληρώσωσιν. F or another
distinctive tenet of this sect was the strange notion, that it
was necessary that the soul should have experience of every p. 300.
possible action; and until the entire series had been run
through, the terms of its mission were not satisfied; so
that renewed trials must be encountered, until its course
of action was complete, and a state of rest earned. Theo-
doret very justly contrasts the Pythagorean theory of Her. Fab. .
transmigration, that, like the Brahminical notion, was to
lead to the purification of the spirit, with this idea of the
Gnostic heresiarch, which could only result in deeper and
more hopeless degradation. Carpocrates, like Simon and
Menander, laid claim to preternatural powers, as might
indeed have been expected in the teacher of a system,
that pretended to lead its votaries on to a final victory
over the evil principle, that had created the natural world. p. 306.
In the last place, the followers of Carpocrates, self-branded
as they were in a moral sense, made themselves more 310,1.
openly conspicuous by a cauterised mark upon the lobe of
the left ear. ' Theodoret refers this heresy to the reign
of Hadrian, probably about 120 a.p.
Much has been said with respect to Epiphanes the son
of Carpocrates, whom Clement of Alexandria affirms to have strom. .ܐܐܐ £
been the author of Monadic Gnosticism. The subject is
discussed at p. 102, n. 2. Clement mistook, apparently,
the qualifying term ἐπιφανής, applying to Colorbasus or
some other teacher, for a name; and upon this assumption
1 "Αδριανοῦ δὲ καὶ οὗτοι βασιλεύοντος τὰς πονηρὰς αἱρέσεις ἐκράτυναν. Heer.
Fab. 1. v.
Ophites.
p. 103,
Her. vi.
2 Kings xxi.
6. ngs
Ixxviii GNOSTICISM OF THE
he has engrafted a strangely unsatisfactory account. If it:
be considered improbable that so considerable a develop-
ment of Gnosticism as the Monadic theory, owed its origin
to a youth who died at the early age of ' seventeen, the
probability will also follow, that Carpocrates was not the
first to style himself Gnostic, but that the Ophites, as
Hippolytus states, first assumed the name. And this is
the next system that presents itself for consideration.
The assertion of Philastrius that the Ophites formed a
sect before the time of Christ, an idea adopted by * Mos-
heim, cannot for a moment hold its ground, in presence of
the additional light that we now derive from the φιλοσο-
φούμενα of Hippolytus, ‘who says that they made frequent
reference to the words of Christ; in fact their quotations
‘from Scripture, and especially from S. John, must refer
them to the close of the first century, or the beginning of
the second; in the early part of which they certainly
existed as a distinct sect. The name Ophite is the equiva-
lent of ὅ Naaconvoi, derived from the word Um, ὄφις.
But that root, as a ‘verb, is the vor solennis whereby
the exercise of magical imposture is designated; and it
occurs in this sense in describing the addiction of Ma-
nasses to forbidden arts, in apposition with "(7 ,
γνώστας, wizards. It is not improbable therefore, that the
adherents of this sect were originally called Naassenes
1 How strangely it sounds to be
told of a mere boy, Epiphane...s'elanga
of the Sower and the seed, &c. &c.
Note also, the Ophites asserted that our
plus en avant dans la Gnose qu’ aucun de
ses prédécesseurs. H. Cr. 11. 158.
* Eccl. Hist. Sec. n. c. v. 19, and
Matter, H. Cr. x. 181.
3 They professed to have received
their notions traditionally from James
the Brother of our Lord. HrPr. Ph. v.
7, X. 9. The Catholic traditional dic-
tum, Eph. v. 14, was applied by them,
ib. v. 7, as were the Lord's words, Matt.
xx. 22, 23; Joh. iv. 10, vi. 44; Matt.
vii. I3, 21, xxi 31; also the parable
Lord's human nature was of a threefold
substance, καὶ ταῦτα πάντα, τὰ νοερὰ
καὶ τὰ ψνυχικὰ καὶ τὰ χοϊκὰ :»ܣ ܟܣ ܗܬܬ
εἰς τὸν Ἰησοῦν. Ph. X. 9.
4 Hipp. Philos. ed. MILL, pp. 97,
99, 100, 102, 104, &c. 8. John's Gos-
pel being quoted at 106, 107, 109, 111,
112, 121.
5 ἐπικληθέντες Ναασσηνοὶ, τῇ 'E
βραΐδι φωνῇ οὕτως ὠνομασμένοι" νάας δὲ
ὁ ὄφις καλεῖται. Ph. v. 6.
9 See GESENIUS, &c.
SECOND CENTURY. ]xxix
mth reference to their mystic tenets and Magian prac- Ophites.
ices, the term having been derived from the form Wi),
lo act the sorcerer; afterwards certain analogies suggested
the Greek equivalent “Odus, and they were called by their
opponents Ophites; much as the Barbeliote were termed
! BopBopiava: from βόρβορος, mud; as also the Ophite term
! Prunicos was interpreted from an unnecessarily excep-
tionable point of view. Some few points in their system,
formerly considered as being suggestive of the idea of
ous, are greatly absurd. Thus, according to Irenseus, these
heretics imagined a Serpentiformis Nus; also that Sophia » =».
appeared as the *Serpent; and subsequently, as if this mode .ܐ . ܐ
of identifying heresy with the reptile were not quite satis-
factory, an anatomical analogy was added, and the abdo- tia.
minal viscera of the human body were declared to typify
the tortuous “on. Irenseus however was writing nearly
three quarters of a century after the sect had passed into
other forms; and Hippolytus, perhaps a more critical
reviewer of early opinions, indicates that their name was
caused by their philosophy, which referred the origin of
the physical world to water, whose *symbol was the ser-
pent; water having been the first principle of Thales, and Hyde, Rel.
an object of veneration in the Mithratic code. For this
reason Hippolytus termed the heresy ὕδρα, the Hydra or
‘water serpent. Hence their *hymn in praise of a principle
that Pindar had similarly celebrated before. He indicates
that some similarity was imagined between the convolu-
tions of the brain, and the contortions of the serpent. Of Ph. p. 130.
1 See p. 221, 2. ows. Ph. v. 9.
3 p. 225, I. 5 ἀλλ’ ἐπεὶ πολυκέφαλός ἐστιν ἡ
3 So the author of the Libellus af- πλάνη καὶ πολυσχιδὴς ὡς ἀληθῶς 76
fixed to TERTULLIAN'8 Preescr., serpen- ρουμένη ὕδρα. Ph. v. τι.
lem magnificant in tantum, ut illum etiam 6 χετολμηκότων τὸν αἴτιον τῆς πλάνης
ipei Christo praferant. 3. γενόμενον Bbw ὑμνεῖν διά τινων ἐφηυρη-
4 εἶναι δὲ τὸν ὄφιν λέγουσιν οὗτοι τὴν μένων Kar αὐτοῦ ἐνέργειαν λόγων. Ph.
ὑγρὰν οὐσίαν, καθάπερ καὶ θαλῆς ὁ Μιλή- ¥. 6.
Ophites.
Ph. v. 6.
v. 7.
Ixxx GNOSTICISM OF THE
the philological comparison of YM) vdas and ναός a temple,
nothing need be said.
Our two principal sources of information with respect
to the Ophite system are Irenzus, 1. xxviii, who repre-
sents the sect as in the highest degree cabbalistic; and
Hippolytus, who shews that they borrowed much of their
system from the same Jewish source, though he terms it
Chaldean; we learn from him that the Gnostic appellation
was first assumed by the Ophites. Fortunately he does
not go over the ground already covered by his predecessor,
but he adds much curious matter connecting the opinions
of this sect, the most ! eclectic of all the Gnostic branches,
with the * arcana of the heathen mysteries. The Ophites
made 3the triple division of Man's Being into body, soul,
and spirit, and Hippolytus compares the several systems
that recognised these component elements of Man's complex
nature. Thus he refers to the Chaldean lore their notion
of the prototypal Man, who was *alone of earth earthy, and
of whom, as yet unquickened by the soul of life, it was
said, κεῖσθαι δὲ αὐτὸν ἄπνουν, ἀκίνητον, ἀσάλευτον, ὡς ἀνδρι-
ἄντα, εἰκόνα ὑπάρχοντα ἐκείνου τοῦ ἄνω τοῦ ὑμνουμένου ᾿Αδά-
μαντος ἀνθρώπου. And very possibly the Cabbalistic notion
was derived from Babylon. But man so formed was with-
1 The analogy traced by the Ophite
between the words ráas, and ναός, though
worthless in a philological point of view,
still suggests a valuable inference with
respect to the diffuse eclecticism of this
heresy. It symbolised universality:
and whatever becomes of the verbal
criticism, the idea conveyed was un-
doubtedly a true one. Thus the Ophite
declared, Ndas δὲ ἐστὶν ὁ ὅφις, ἀφ᾽ οὗ,
φησι, πάντας εἶναι τοὺς ὑπὸ τὸν οὐρανὸν
προσαγορενομένους ναοὺς, ἀπὸ τοῦ rdas’
κἀκείνῳ μόνῳ τῷ νάας ἀνακεῖσθαι πᾶν
ἱερὸν καὶ πᾶσαν τελετὴν, καὶ πᾶν μυστή-
ριον" καὶ καθόλου μὴ δύνασθαι τελετὴν
εὑρεθῆναι ὑπὸ τὸν οὐρανὸν, ἐν ἣ ναὸς οὐκ
ἔστι καὶ ὁ vdas ἐν αὐτῷ, ἀφ᾽ οὗ ἔλαβε
ναὸς καλεῖσθαι. Ph.v.g. The Ophite then
accepted the term in the sense of ser-
pens, see p. xxix; but he claimed an in-
terest in every mystery and every temple
under heaven. We are indebted to
Hippolytus for shewing us how far this
was the case, and for supplying the
means of tracing the earlier development
of Gnosticism in this remarkable sect.
3 7a κρυπτὰ καὶ ἀπόρρητα πάντων
ὁμοῦ συνάγοντες οὗτοι μυστήρια τῶν
ἐθνῶν, καταψευδόμενοι τοῦ Χριστοῦ, x.7.X.
Hrpr. Ph. v. 7.
3 Hipp. Ph. pp. 98, 107.
4 Χαλδαῖοι δὲ τὸν "Addy, καὶ τοῦτον
εἶναι φάσκουσι τὸν ἄνθρωπον ὃν ἀνέδωκεν
ἡ γῆ μόνον. Ib.
-
SECOND CENTURY. lxxxi
out a soul; the ! question then arose from whence comes
the soul? and the Ophite obtained his answer from other
cognate mysteries; the ψυχὴ, that animates the human
frame, and was thought also to pervade the heavenly bodies
as a soul of life, having been an especial object of venera-
tion in the astronomical, but scarcely Zabian, mysteries of
* Assyria and ? Egypt. The Ophites affirmed that the souls
of men were sent down to earth to animate the body of
clay, and to serve the fiery Demiurge, ‘their fourth efflux ;
they believed also that *Christ as the reasonable Word
dwelt in man, and that without ‘regeneration through
Him there was no salvation. This regeneration moreover
was connected with the rite of "baptism, so that in this
strange medley of opinion, the Christian Sacraments and
heathen mysteries were brought into juxta-position, though
‘the heathen element predominated; and even the fearful
picture of unredeemed Paganism, as drawn by S. Paul, Bom. 1 18-—
was accepted by them as the outward expression of a
'deeper mystical meaning. It is evident therefore that
Ophites.
1 Ζητοῦσιν οὖν αὐτοὶ πάλιν τίς ἐστιν from the false Gospel of the Egyptians,
ἡ yvy) καὶ πόθεν... πότερόν ποτε ἐκ τοῦ
spbovros ἐστὶν,.. .ἐκ τοῦ αὐτοῦ γένους, #
ἐκ τοῦ ἐκκεχυμένου xáovs. Ib. 97, 98.
3 Hier. Pk. pp. 98, 99.
3 Jb. p. τοι.
4 κατενεχθεισῶν ὧδε els πλάσμα τὸ
πήλινον, ܘܬ δουλεύσωσι τῷ ταύτης τῆς
κτίσεως δημιουργῷ, ἡσαλδαίῳ Θεῷ πυρίνῳ,
ἀριθμῷ τετάρτῳ. Hipp. Ph. v. 7, p.
104. For the meaning of the term
ἡσαλδαίῳ see 224, 5, but the same term
being written ἡσαδδαῖος, Ph. v. 26, p.
151, suggests the Hebrew 89 by in
both plares.
5 *O Χριστὸς ὁ ἐν πᾶσί φησι τοῖς yern-
τοῖς, vlós, ἀνθρώπου κεχαρακτηρισμένος
dvd τοῦ ἀχαρακτηρίστου λόγος. Jb. p.
104, cf. p. rir.
9 οὐ δύναται oU» σωθῆναι ὁ τέλειος
ἄνθρωπος, ἐὰν μὴ ἀναγεννηθῇ διὰ ταύτης
εἰσελθὼν τῆς πύλης, reference having
been made to a text, taken possibly
VOL. I.
P. 98, εἶμε ἡ πύλη ἡ ἀληθινή. Ib. v. 8,
p- 111, cf. 121.
7 ἔγνω γάρ φησι kal ‘Tepeulas τὸν
τέλειον ἄνθρωπον, τὸν ἀναγεννώμενον ἐξ
ὕδατος καὶ πνεύματος, οὐ σαρκικόν. Ib.
p. 115. Again, ἡ γὰρ ἐπαγγελία τοῦ
λουτροῦ, οὐκ ἄλλη τίς ἐστι κατ᾽ αὐτοὺς,
ἣ τὸ εἰσαγαγεῖν εἰς τὴν ἀμάραντον ἡδονὴν
τὸν λουόμενον κατ᾽ αὐτοὺς ζώντι ὕδατι, καὶ
χριόμενον ἀλάλῳ χρίσματι. Ib. p. 100.
This assertion of heretical regeneration
by baptism, is of course a valuable proof
that the Church Catholic, whose Sacra-
ments were mimicked, knew of no other
source of regeneration but by Water and
the Spiri. The martyrs baptism in
Blood was the only exception.
8 Ib. p. 119.
9 ἐν γὰρ τούτοις... ὁ Παῦλος ὅλον
φασι συνέχεσθαι τὸ κρύφιον αὐτῶν καὶ
ἄρρητον τῆς μακαρίας μυστήριον ἡδονῆς.
Ib. p. 100. |
f
Ophites.
11. $.
liv. lv,
lxxxii GNOSTICS OF THE
to be 'born again of water and of the spirit, was with
them only another term for a first initiation in the
mystic rites of the heathen temples, as the μικρὰ μυστήρια,
to be succeeded by a deeper γνῶσις : and “none understood
the hidden meaning of those rites but the perfect Gnostic,
who however still called himself * Christian, and claimed
participation in the ‘ gift of Christ, though in an Eleusinian
sense. It is superfluous to ask what was the practice and
moral bearing of a sect so closely connected with heathen-
ism in its most hateful forms, and which converted the most
holy things into elements of impurity. ° Suffice it to say that
the Valentinian Zon ἡδονὴ had its origin in this system,
and that terms that might serve to describe the ‘ hallowed
principles of Christianity, interpreted from an Ophite
point of view involved the wildest impiety. It may be
added that the Pleroma, that forms so conspicuous a fea-
ture in the Valentinian theory, meant in the Ophite termi-
nology ‘the complete divine conception of all created sub-
stance. Also that the κοσμοποιοὶ ἄγγελοι of Simon and his
successors were reproduced in the Ophite * μεγέθη, whose
voices summoned the world into existence.
In the ancient cosmogonies, matter was very generally
said to be reduced under the Creator's laws by certain
subordinate δαιμόνια, it being imagined that the Supreme
1 Jb. pp. 106, 115, 121.
3 οὐδεὶς τούτων τῶν μυστηρίων dxpoa-
τὴς γέγονεν, εἰ μὴ μόνοι yrwortxol
τέλειοι, Ib. p. 113, cf. 116.
3 καὶ ἐσμὲν ἐξ ἁπάντων ἀνθρώπων
ἡμεῖς Χριστιανοὶ μόνοι ἐν τῇ τρίτῃ πύλῃ
ἀπαρτίζοντες τὸ μυστήριον. — I5. 111.
4 104, 116, οὗτος, (ὁ vlós) φησιν,
ἔστιν ὁ πολνώνυμος μυριόμματος ἀκατά-
ληπτος, οὗ πᾶσα φύσις ἄλλη τε ἄλλως
ὀρέγεται. Ib. 117.
5 See Ixxxi. 7, 9.
¢ What can be more harmonious to
Christian ears than the statement, οὗτος
olkos Θεοῦ, ὅπου ὁ ἀγαθὸς Θεὸς κατοικεῖ
μόνος, εἰς ὃν οὐκ εἰσελεύσεταί φησιν
ἀκάθαρτος οὐδεὶς, οὐ ψυχικὸς οὐ σαρκικὰς,
ἀλλὰ τηρεῖται πνευματικοῖς μόνοις, 116.
Yet, in Eleusinian language, who were
these πνευματικοί ὃ and by what kind of
initiation did they cease to be ἀκάθαρτοι,
Yuxixol, and σαρκικοί t
7 τοῦτό ἐστιν τὸ μέλι Kal τὸ γάλα ov
γευσαμένους τοὺς τελείους, ἀβασιλεύτους
γενέσθαι, καὶ μετασχεῖν τοῦ πληρώματος.
Τοῦτό φησιν ἐστὶ τὸ πλήρωμα δι' οὗ πάντα
γινόμενα γενητὰ ἀπὸ τοῦ ἀγεννήτου γέγονέ
τε καὶ πεπλήρωται. 1b. p. 113.
8 εἰ μὴ γὰρ ἐλαλεῖτό φησι τὰ μεγέθη, ὁ
κόσμος συνεστάναι οὐκ ἠδύνατο. Jb. p. 107.
SECOND CENTURY. Ixxxiii
Being could not possibly be brought into contact with the Ophites,
grosser elements; in the same way the Ophites, following > ܼ>-
the general outline of the Mosaic account of the creation,
spoke of the Spirit that moved on the face of the waters,
as an ‘ethereal light welling from the Supreme; but this
light was evidently no other than the mundane soul, or
vital principle of philosophy; it was embodied through p 2».
eontact with water, and became wholly implicated with
matter, when the struggle of antagonisms commenced
that was described in the Ophite hymn, and that sug- p. xu
gested to Valentinus the «a05 of Achamoth. But the
soul of life was not confined to this lower world, the
superextension of its substance formed the *heaven; and » 2.
in proportion as its desire for reunion with the Source of
Light was satisfied, it was set free from the trammels of
matter. Next, Christ emanating from the Father, Son, rp» 337, 399.
and Spirit, by his own power put forth a son from the
element of water, and five others in successional progres-
sion, making with himself a Hebdomad, and with the
Maternal Origin an Ogdoad. "These six emanations were
distinguished by Hebrew names for the Deity, that are pp. 2» 331.
partly Biblical, partly Cabbalistic; and *a Titanic contest
arose for the supremacy, as in the heathen mythology, ν. 339.
which resulted on the one hand in the evolution of the Ser-
pentiform Nus from matter ; and afterwards from the entire
Hebdomad, of the prot-ideal substance of man, immensum w.». 4
latitudine et longitudine. Eve, or ‘Life (T = ζωὴ) in a
similar way was evolved by Jaldabaoth, the first of this
ܥܓ
± χὴν δὲ ἀναβλυσθεῖσαν τοῦ φωτὸς
ἐεμάδα, infra, p. 228. The Ophite mun-
dane soul was named Prunicus ; see 225,
t. A probable solution suggests itself in
the Chaldee term, δὲ) Ὁ, delicie, the
Ophite ἡδονή. Targ. in Deut. xxviii.
56.
3 ἀναδύναι δὲ, καὶ ἐκ τοῦ περικειμένον
σώματος κατασκενάσθαι τὸν οὐρανόν.
8 κατὰ τἀναντία μὲν ἀλλήλοις προσέ-
ταξεν ἰέναι τοὺς κύκλους. Time. 36 D.
4 So in the Peratic system; ἡ Eva
ζωὴ, αὕτη δέ φησιν ἡ Eva μήτηρ πάντων
τῶν ζώντων, κοινὴ φύσις, τοντέστι Θεῶν,
ἀγγέλων, ἀθανάτων, θνητῶν, ἀλόγων,
λογικῶν. κιτ.λ. Hupp. Ph. v.16. Hence
in the Valentinian theory the on ζωὴ
was to Adyos, as Eve was to Adam. 7
f2
Ophites.
p. 233, 3.
P. 235, 1.
p. 237.
41, S.
ܓܗ
lxxxiv GNOSTICS OF THE
series of six, and by the agency of the other five became
mother of the angels; a notion that the Cabbala had
already imported from Babylon. The fall of our first
parents is described as in the Bible, and their expulsion
from Paradise ; which, however, as in the Cabbala, was situ-
ated not on earth, but in the fourth heaven; and now for
the first time humanity was invested with a material
nature. It may be added, that the Serpentiform Nus was
also ejected from heaven by Jaldabaoth, and became the
chief of an inferior Hebdomad of mundial demons, the
enemies of man. "This inferior Hebdomad was a manifest
adaptation of the ?) Platonic planetary system, each mem-
ber of which was animated with a reasonable soul. The
upper represented the seven subordinate Sephiroth of the
Cabbala, that severally involved the idea of a Divine Attri-
bute. The prophets, as their ministers, were variously
distributed amongst these Powers.
Hippolytus informs us that the Ophite worship con-
sisted of hymns in honour of Man, i.e. the Cabbalistic
Adam Cadmon, and of the Son of Man, who was as the
Persian Ormuzd, the Logos of Philo, or Jewish counterpart
of the divine ideas, that in the Platonic system were coeter-
nal with the Deity. In their Christology the human being
*Jesus was the recipient of an efflux from the Divine
Nature; but mediately, for the Ophite Christ emanated
conjointly from the Father, or Adam Cadmon, from the
Son or Second Man, and from the Spirit or *Mother of
Creation. The ‘astronomical distinction of a deztral or spiri-
tual, and sinistral or material principle, was observed by
1 Cf. Sanctam autem hebdomadam,
septem stellas, quas dicunt planetas, esse
volunt, p. 236; and PLaTo, τὴν δ᾽ ἐντὸς
(φορὰν) σχίσας ἐξαχῇ, ἑπτὰ κύκλους ἀνί-
σους (ἐποίησεν). Time. 36D. διεῖλε ψυ-
χὰς ἰσαρίθμους τοῖς ἄστροις. 41 E. Sanc-
tam may have originated in Hanc am.
3 κατεχώρησε καὶ κατῆλθεν εἰς ἕνα
ἄνθρωπον ὁμοῦ ᾿Ιησοῦν τὸν ἐκ τῆς Μαρίας
γεγενημένον. Hipp. PÀ. v. 6, 8, 9.
3 The Spirit throughout these sys-
tems was thus described. PHILO also
uses the same term. See liv. n. 6.
* Quz est e regione orientis, dextra
dicitur esse pars mundi, que vero e re-
gione occidentis, sinistra. PHILO, Qu. ἐκ
SECOND CENTURY. Ixxxv
them; the former being the type of dawning light, the Ophites.
latter of a world shrouded in darkness. Christ, therefore, ν. 9...
quasi dextrum, et tn superiora allevatitium, emanated from
a redundant overflow of the Divine Light, and in conjunc-
tion with the triple source of his subsistence formed the iw.
prototypal Ecclesia of the Highest Heaven.
The mundane Sophia or Nus, finding no rest either in
heaven or earth, invoked the help of the Maternal Spirit,
and obtained from the First Man, or Incorruptible on,
that Christ should be sent to her aid, and being united ܕ .
with her, should by a combined descent upon Jesus at his
baptism, form that Ecclesia on earth, which had an eternal |
counterpart in the union of Christ with the Father, Son,
and Spirit in heaven. The ov(vyia of Christ and Sophia
thus united with Jesus, left him again upon his crucifixion,
and the psychic Man alone suffered death and was buried ;
Christ however raised Jesus again from the dead, in a body ܕ s»
that was animal and spiritual, but not choic or earthy.
Finally, those “holy souls" that had been endued with the
gift of Light were received by Christ seated at tbe right
hand of Jaldabaoth, when released from the body; while p. sv.
the merely animal souls were sent back again into the world
for further purification. The false gospel of the Infancy
of Christ may have been intended by the writer to meet
the Ophite assertion that Jesus performed no miracle
either before his Baptism or after his resurrection, that is, p. s»
while separate from the /Eon Christ; although the draught
of fishes recorded by S. John, c. xxi, was evidently
regarded by the disciples as miraculous.
We may observe in this tissue of absurdity the distort-
ed outline of one or two important Christian doctrines.
G.i. 7. The course of the Nile was the derived from the East, whose claim it
basis of observation, and shews that the was to be the face of the world. Else-
dextral notion attaching tothe principle where, the Jew of Palestine facing the
of Light originated in Egypt. If at a East determined the South to be up-
later period the right hand expressed to on the right. Cf. Lopgcx, Agl. 916,
the Egyptians the North, the idea was — &c.
Ixxxvi GNOSTICS OF TBE
Ophites. It is evident that the Catholic faith suggested this Trinity
of Father, Son, and Spirit. Also, these heretics denied not
the miraculous Conception of the Human Nature of Christ;
and if they refused to allow that his Divine Nature was
united in the womb of the Blessed Virgin Mother, with
the first rudimental germ of Humanity, upon the Annun-
ciation, still they evidently confessed the Godhead of
Christ, as manifested outwardly in the miraculous events
of his ministry. ‘They bore witness to the Power of the
Godhead, but they denied that it existed in Jesus before
the Baptism; even as it existed before the worlds were
made, eternal in substance, though unrevealed. Further,
the union of Christ with his Church, for ever predestinate
in the counsels of the Father, one constant theme of
Apostolical preaching, was allegorised by these heretics;
and the union of the heavenly and earthly in the Man
Jesus, and an elective regeneration of the Spiritual Seed,
were set forth in the mysteries of their system.
From the above account then it appears that the
Ophites were not the least remarkable sect of the Gnostic
stock; they drew from every quarter, from philosophy,
from the heathen mystic rites, from Judaism, and from
the Christian records, whatever elements it suited them to
incorporate in their system. Irenseus confines himself to
the two latter sot?fces; Hippolytus therefore supplies
that which his master had omitted, and gives an account,
full of curious information, upon the strictly heathen
notions exhibited in the Ophite or Naassene theosophy.
"Theodoret adds, that this sect also called themselves
Sethians, from Seth, the name of a Divine Power; also
that they *sacrificed to the serpent, whose presence con-
1 Her. Fab. 1. xiv. καὶ τὸν X30 ἐν σκότει τρέφουσι, καὶ τῇ τελετῇ τῶν
θεῖαν τινα δύναμιν εἶναι φασί. Διὸκαὶ μυσαρῶν αὐτῶν μυστηρίων τοῦτον τῇ
Σηθιανοὶ προσηγορεύθησαν». τραπέζῃ προσφέρουσιν ἐπιβάντος δὲ αὖ-
3 Διά τοι τοῦτΦ καὶ προσκυνοῦσι roy τοῦ τῶν ἄρτων, ὡς ἡγιασμένων μετα-
ὄφιν" ὃν ἐπῳδαῖς τισι καταθέλξαντες, λαγχάνουσι. THEOD. Ib.
SECOND CENTURY. Ixxxvii
ἃ their mystic feast. But upon the first point he Perate.
to have been in error, for reasons stated below,
6, n. 3; and as regards the latter point, it has been
y shewn that the serpent was the *symbol of water,
aterial basis of creation in the Ophite system. It
vented therefore the world of organised, quickened,
atellectualised matter; and as such it is apparently
bed by Ireneus. Their serpent-worship therefore
i!othing else than an idolatrous veneration of the
of life. Possibly Theodoret may have confused the
yphical Ophite with the snake-charmer of India.
losely ? connected with the Ophites were the Perate,
upplied fresh elements from the astrology and fatal-
f Chaldea. ‘Mosheim has stated that Euphrates
ed the Ophite sect; Hippolytus enables us to place
ame more accurately at the head of the Perate, οἱ rs. ν. 15.
[ἱερατικῆς αἱρέσεως ἀρχηγοὶ, Evpparns o Περατικὸς xai
ys ὁ Καρύστιος : he repeats this in two other places; ὑπ. ιν. 3.
| the latter name is varied as ‘AxeuBys, and ᾿Αδέμης,
s however ὁ Καρύστιος, i.e. Eubean. The term
ic seems from Pliny to be a synonym for Mede, where
veaks of a certain gum as being the produce οἴη Ν. χιι. £.
a, India, Media, and Babylon, and adds: Aliqui 5 Pera-
vocant ex Media advectum. The description given of
nets of the Perate by Hippolytus altogether points
8 birth-place of astrology; while the *fatalism of
1d compare HIPPOL. Y. 19.
e XXXIII. and pp. 228, 1; 229;
in this system, as a symbol principally
of the independent action of the Deity.
»mpare also LoBECK, Aglaopha-
485, 490. The Ophic principle
ed from Egypt waa identical, as
.GORAS has shewn, Leg. pro Chr.
it was symbolised by a dragon ;
Ε ὅσπερ γένεσις πάντεσσι τέτνκται,
ὕδωρ ἀρχὴ κατ᾽ αὐτὸν τοῖς ὅλοις,
γοῦ ὕδατος ἰλὺς κατέστη, ἐκ δὲ
' δγεννήθη ζῶον, δράκων, x.7.d. 18.
Hrrr. Ph. v.17. In fact the
played a more important part
The rapid movements of the serpent,
though destitute of all visible means
of locomotion, was an unsolved problem
even to king Solomon. Prov, xxx. 19.
* Cent. τι. P. τι. v. 19.
5 Euphratean from OD Pherat, i. e,
Euphrates ; hence Peraticus.
¢ καλοῦσι δὲ αὑτοὺς Ilepdras, μηδὲν
δύνασθαι νομίζοντες τῶν ἐν γενέσει καθεσ-
τηκότων διαφυγεῖν τὴν ἀπὸ τῆς yerécews
τοῖς γεγενημένοις ὡρισμένην μοῖραν. They
Ixxxviii SATURNINUS.
Samaritan. the Mahometan and of the Manichzan converge and meet
p. vili.
in this Gnostic sect. They were as the Chaldei of Juvenal,
and appear to have been wholly unknown to Ireneus,
though minutely described by Hippolytus, to whose work
the reader is accordingly referred; for these opinions throw
no further light upon anything that has been advanced by
the venerable bishop of Lyons.
The account of ! Saturninus, found in the work of Hip-
polytus, is identical with that of Irenzeus, of which it is
now the recovered text. He was contemporary, *and
apparently a fellow-pupil in the Samaritan school with
Basilides; but while this latter heretic gained an Alexan-
drian celebrity as a philosopher, Saturninus taught a more
purely oriental doctrine at Antioch in Syria; where he
may be considered to have been the last known teacher of
the Samaritan succession, that about this date, was super-
seded by a catholic *exegetical school. Thus in his scheme
the πατὴρ ἄγνωστος was the * awepavros δύναμις of Simon,
and his *Hebdomad of creative angels, the six emanative
attributes of the Mage, that represented the mundane
elements, over which a seventh, or Past—-Present—Future,
ruled supreme, and of whom the God of the Jews was one.
professed to have the exclusive power
of casting nativities, and revealing the
fate of individuals; μόνοι δέ φησιν,
ἡμεῖς ol τὴν ἀνάγκην τῆς γενέσεως ἐγνω-
κότες, καὶ τὰς ὁδοὺς δι᾿ ὧν εἰσελήλυθεν ὁ
ἄνθρωπος εἰς τὸν κόσμον ἀκριβῶς δεδιδαγ-
μένοι διελθεῖν, καὶ περᾶσαι τὴν φθορὰν
μόνοι δυνάμεθα. Hipp. y. 16.
1 See pp. 196—198 ; Hipp. PA, vir.
28; ΤΈΒΤ. de An. 23; THEOD. Her.
Fab. τ. 3, which are identical accounts,
and EriPH. Her. 23, which is appa-
rently independent, though imperfect.
* Compare the words of HiPro-
LYTUS, 196, n. 1, with the Latin Version
of IRENJEUS in the same page.
3 See MATTEB, 1. p. 292. Of this
school some highly valuable remains
exist in the Syriac MSS. of the Nitrian
collection in the Brit. Mus.
* p. lxv, also termed by him τὸ
μακάριον ἐκεῖνο ἐν πάντι κεκρυμμένον
δυνάμει, οὐκ ἐνεργείᾳ. Hipp. Ph. vL 17.
5 Compare the seven creator angels
of the Ophite system, pp. 230, 231.
which represented the seven lower Cab-
balistic Sephiroth, and the six Persian
Amshaspands with Ormuzd, their ori-
ginating cause. It has been usual
to identify the δυνάμεις of Saturninus
with the planetary spirits of the Chal-
dee theosophy. But here these worlds
were created by them; the Simonian
attributes therefore are rather indicated ;
which however had their reflex in the
mundane elements. p. lxvi.
SATURNINUS. Ixxxix
and Basilides adopted from the Magian source Zoroastrian
n that life as a heavenly spark, in the strict in theory.
the word, was kindled in man from above, and
light, when severed once more from matter, re-
“pos τὰ ὁμόφυλα.
Saturninus held the oriental notion, perceptible
ie Zoroastrian and Rabbinical scheme, that man's
ire, as a transcendental form of light, was first Hyde, Rel.
lesursum...lucida imagine apparente), although, as EP»^- He.
ee in the case of the Basilidian νιότης, it was too
for this lower system, and instantly recurred to
1 of glory; when the creator angels proposed
hemselves to form man upon the type thus
3 faciamus hominem ad imaginem et similitudinem? ;
. *formed man's body of matter, but it Slay in an
ie, until moral life and intelligence were kindled
the illapse of heavenly light.
»paration was termed by
ιοκρίνησις, and Christ came
ull efficacy. Ph. ὙΠ. 27.
says that this spark, post
| ad matricem relatura sit,
tma, 23, where matricem
ans els τὰ ὁμόφυλα: and
o, in Hippolytus, refers
and spiritual principle,
e body. So PsEUuDo-TER-
> scintillam | salvam esse,
is perire... resurrectionem
modo futuram esse. Adv.
ing like Simon and Me-
tabbinico-Philonic distinc-
, formed κατ᾽ εἰκόνα, and
d καθ᾽ ὁμοίωσιν. PHILO
red, as PLATO in the 7i-
he Supreme Creator called
nciple of man into being,
's lower and animal nature
t of inferior intelligences ;
Mains the words ‘‘ Let us
Διαλέγεται μὲν οὖν ὁ τῶν
ὅλων πατὴρ ταῖς ἑαυτοῦ δυνάμεσω, αἷς τὸ
θνητὸν ἡμῶν τῆς ψνχῆς μέρος ἔδωκε δια-
πλάττει», μιμουμέναις τὴν αὐτοῦ τέχνην,
ἥνικα τὸ λογικὸν ἐν ἡμῖν ἐμόρφον᾽ δικαιῶν
ὑπὸ μὲν ἡγεμόνος τὸ ἡγεμονεῦον ἐν ψνχῇ,
τὸ δὲ ὑπήκοον πρὸς ὑπηκόων δημιουρ-
γεῖσθαι. De Prof. 13; Mund. Op.
24.
3 Das Wort, unserm Bilde, in der
Genesis, passte freilich. nicht in seiner
Erklárung. NEANDER, Gen. Entw. p.
271. Cf. Marrer, H. Cr. 1. p. 283,
as EPIPHANIUS also remarked, Her,
23.
4 BAUR notices the agreement of
the Manichzan account; that in this
imitation of the revealed type, Stimmt
Saturnin mit der Manichdern überein.
Chr. Gnos. 209. But he adds, that
whereas the Saturninian angels were
good, the Manichzan were wholly evil.
Cf. also BEAUSOBRE, VI. ix.
5 p. 197. Compare the Ophite no-
tion, 232, n. 4, TERTULLIAN, de An.
23, and PszUDO-TERTULL. Libell. 2.
xciv BASILIDES,
Whetherais to be traced to the usual endeavour of accounting for
Diarchist.
the origin of evil; and the Acta Disp. Archelai et Ma-
netis clearly state that Basilides symbolised with the !diar-
chie *Scythianus. The positive statements of antiquity
upon this point cannot be superseded by the negative tes-
timony of Hippolytus, who advances nothing with respect
to the Basilidian origination of evil; he merely states that
the heresiarch *carefully avoided all expressions that could
charge the Creator with the origin of ‘evil. Hence cer-
tainly it might be argued, that if Basilides had believed in
the eternal antagonism of a good and a bad principle,
there would have been no such necessity for asserting
pointedly, that which must have stood forth as a funda.
mental principle in his Creed. Still no inconsistency is
involved, and modern writers, without doubt, have rightly
classed him among those who adopted the Persian theory
of two aboriginal principles, Good and Evil. Thus *Matter
and Beausobre have identified that which Basilides said
of the diarchic principle, with the heretic's own views.
1 Fuit predicator apud Pereas
etiam Basilides quidam antiquior, non
longe post nostrorum Apostolorum tem-
pora qui... dualitatem istam volud affir-
mare que diam apud, Scythianum erat.
... Basilides ait, Qv ab inani εἰ
curiosa varietate, requiramus autem ma-
gis, que de bonis εἰ malis etiam barbari
inquisiverunt, et in quas opiniones de his
omnibue pervenerunt ; quidam enim ho-
rum dixerunt, (&c., as in n. 5, p. xcii.)
Rourn, Rel. Sacr. Y. 196. It should be
observed that this Basilides is said to
have migrated to Babylon from Egypt,
ib. 188.
3 Hic ergo Scythianus (Manichzi
precursor) dualitatem istam introducit
contrariam sibi, quod ipse a Pythagora
suscepit, sicut εἰ alii omnes hujus dog-
matis sectatores qui omnes dualitatem de-
fendunt, declinantes Scripture viam
directam, Ib. p. 186.
3 πάντ' ἐρῶ γὰρ μᾶλλον, ὃἣ κακὰν τὸ
προνοεῖν ἐρῶ BABILID. Ereg. ap. Cr.
AL. Sr. Ivy. 12.
* The procosmic confusion of matter,
and without God, described in the 7Y-
meus, is to be traced in the original
confusion of the soul in the Basilidian
theory; and so far as the soul partook
of the material principle, ita tendency
was to evil, which was an appendage, in
Basilidian phrase, upon the more divine
principle. Οἱ δὲ ἀμφὶ τὸν Βασιλείδην
προσαρτήματα τὰ πάθη καλεῖν εἰώθασιν
πνεύματα τίνα ταῦτα κατ᾽ οὐσίαν ὑπάρ-
χειν, προσηρτημένα τῇ λογίκῃ ψυχῇ
κατὰ τίνα ταραχὸν καὶ σύγχυσω ἀρχικήν.
Cr. Au. Strom. rr. 20. The result of
this σύγχυσις was a considerable impor-
tation of the soul of the brute into the
soul of man.
5 ΜΑΤΤΕΕ, H. Cr. du Gn. π΄ p. 41;
DBEAUSOBRE, 77. de Manic. 1L p. 11.
BASILIDES. xcv
'Neander was of the same opinion, though not always 80 His theory
positively. Baur also follows the same lead; and there is οἴ "Tt:
no reason why *doubt should be thrown upon these mo-
dern deductions from ancient statements. Only it should
be borne in mind that all these heresies affected to revert
to opinions and theories that were anterior to all contem-
porary systems of philosophy; and, as we have seen, the
old Persian theory, like the Pythagorean, was Monadic,
but, like that system, exhibited a secondary development
of contending principles; Basilides therefore may ?very
consistently have asserted his belief in one Supreme Prin-
ciple, by whatever negative name he might call it, and
yet have symbolised with the general teaching of the
East as regards a co-ordinate antagonism of Good and
Evil. The latter, like the ἐνθύμησις of the Valentinian
Pleroma, may have had its rise in this theory so soon as p. xv.
the evolution of divine attribute gave rise to the notion of
relation.
The world when it was created was εξ οὐκ ὄντων, and in
this term we need scarcely recognise the Platonic distinction
of the nonentity of shifting variable matter, as compared
with the eternal invariable Being of the Deity; because
Plato extended the same definition to every product of
matter; whereas the heretic nowhere describes the out-
ward world as οὐκ wy. But the Deity created the universe Hipp. Ph.
from things nonexistent ; Sovrws οὐκ ὧν Θεὸς ἐποίησε κόσμον,
? 4 ? 9 Ψ
οὐκ ὧν εξ οὐκ ὄντων,
Er trágt die Lehre der Barbaren ܐ
(Perser) vor, und machte dies ἀδολδέ
wahrecheinlich zu der seinigen. NEAN-
DER, Gen. Entw. 33. Seine Lehre mit
dem Persischen Dualismus in eine Ver-
bindung gesetzt, die an der Verwand-
ܣܢܬܐ schaft mit diesem nicht rweifeln
Baur, Chr. Gnos. 210. GIRsELER, Theo-
log. Stud. «. Kritik. 396, imagines that,
in the Basilidian theory, matter, and
therefore evil, was evolved through the
degenerating tendency of emanations,
that had become indefinitely remote
from the First Principle.
3 See JACOBI'S excellent treatise,
Basilidis Philosophi Gnostici Sentent. p.
16. Berlin, 1852.
3 ἦν φησιν, ὅτε ἦν οὐδὲν, ἀλλ’ οὐδὲ
TÓ οὐδὲν ἣν τι τῶν ὄντων, ἀλλὰ ψιλῶς
καὶ ἀννπονοήτως δίχα πάντος σοφίσματος
ἣν ὅλως οὐδὲ ἕν. Hipp. Ph. vir. 20. As
regards the Deity, the heretic explains
His theory
of creation.
108, £
xcvl BASILIDES.
In another point of view the definition that the world
was ἐξ οὐκ ὄντων, was in direct antagonism with the Pla-
tonic theory of eternally pre-existent ideas, and chaotic
matter: but it harmonised with the Aristotelian reasoning,
whereby all substance having been divided into !genus,
species, and the individual, the arouos or individual had
precedence, and was termed ἡ πρώτη οὐσία, and ἡ ὑποστατὴ
οὐσία, because neither genus nor species “could subsist
independently of the individual; these therefore were
secondary substances or ?óevrepa: οὐσίαι. Thus primary
substance indicated some actual subsisting thing; secondary
substance a mere quality, which cannot exist apart from
that which it qualifies. Hence before the creation of in-
dividual substance, so far as the world of matter was con-
cerned,‘ 7v ὅλως οὐδέν. But the Deity is not to be defined,
and is incomprehensible, and it was in this negative point
of view, and not at all in the language of atheism, that
Basilides set forth his idea of creation; οὐκ ὧν Qeos...
ἀνοήτως, ἀναισθήτως, ἀβούλως, ἀπροαιρέτως, ἀπαθῶς, avem-
θυμήτως, κόσμον ἠθέλησε ποιῆσαι. But he instantly checks
this positive assertion, and gives it a symbolical meaning;
To δὲ ἠθέλησς λέγω σημασίας χάριν, ἀθελήτως, καὶ ἀνοήτως
καὶ ἀναισθήτως, that is, as compared with human will, and
his own meaning ; for, after saying that λοις dracw ὑποκεῖσθαι... κυριώτατα οὐ-
the Zneffable had no existence, he shews
that he so speaks, because no rela-
tive term can exist without that with
which it stands in relation, xal yap τὸ
οὐκ ἄῤῥητον, οὐκ ἄῤῥητον ὀνομάζεται,
ἀλλὰ ἔστι, φησὶν, ὑπεράνω πάντος ὀνόμα-
τος ὀνομαζομένου. Ibid.
± As HriPPOLYTUS bas represented
the Aristotelian distinction, ἐθέμεθα τὸ
γένος εἶναι (oy, τὸν δὲ ἄνθρωπον εἶδος
τῶν πολλῶν fer ἤδη κεχωρισμένον,
σνγκεχυμένον δὲ ὅμως ἔτι, καὶ μήπω με-
μορφωμένον εἰς εἶδος οὐσίας ὑποστατῆς.
Ph, vu. 18.
3 al πρῶται οὐσίαι, διὰ τὸ τοῖς ÀA-
σίαι λέγονται... μὴ οὐσῶν οὖν τῶν πρώ-
Twv οὐσίων, ἀδύνατον τῶν ἄλλων τι εἶναι.
Categ. 5. Compare Hipp. Ph. vir. 18.
3 δεύτεραι δὲ οὐσίαι λέγονται ἐν οἷς
εἴδεσιν αἱ πρώτως οὐσίαι λεγόμεναι )ܐ
χουσι" ταῦτά τε καὶ τὰ τῶν εἰδῶν τούτων
γένη" οἷον, ὅ τις ἄνθρωπος ἐν εἴδει μὲν
ὑπάρχει τῷ ἀνθρωπίνῳ᾽ γένος δὲ τοῦ εἴδους
ἐστὶ τὸ ζῶον᾽ δεύτεραι οὖν αὗται λέγονται
οὐσίαι, οἷον ὅ τε ἄνθρωπος καὶ τὸ ζῶον.
Ibid.
4 πρώτη ἄρα καὶ κυριωτάτη, καὶ μά-
λιστα λεγομένη οὐσία ἐκ τούτων ὑπάρχει,
ἐξ οὐκ ὄντων κατὰ τὸν ᾿Αριστοτέλην ἐστ.
Hipp. Ph, vit. 18,
BASILIDES. xcvii
intellect, and sense. The Deity therefore, that so far The world
transcends every finite conception, willed, so to speak, the
creation of the world; the world, not !4n extenso, but the
seed of the world, hence called πανσπερμία. An idea again
that was derived from Aristotle, whose species were deduced
from *the generic mass; and Hippolytus is very express in
saying, *that as regards the creation of the world out of
nothing, Basilides was perfectly orthodox, though in the
same degree he departed from the first principles of
philosophy.
Further, the universe according to Aristotle, who fol-
lowed the teaching of his master ‘Plato, was divided into
three systems: the sublunary world, in a state of consider-
able disorder; the superlunary, but subcelestial world, in
which every thing was in consummate order and discipline,
reaching to the true heaven; the third system was this
ἐπιφανεία τοῦ οὐρανοῦ, which was supramundane? (ὑπερ-
κόσμιος), and was also styled in the 5Peripatetic termino-
logy, πέμπτη οὐσία, or the fifth element, out of which the
! οὐ τὸν κατὰ πλάτος xal διαίρεσιν
γεγενημένον... ἀλλὰ καὶ σπέρμα κόσμου.
ib. 21. The world destined to its own
development, as the teeth of the new-
a seed
heap.
ὕλης ὑπόθεσις, ἵνα κόσμον Θεὸς ἐργάσηται,
καθάπερ ὁ ἀράχνης τὰ μηρύματα, ἣ θνητὸς
ἄνθρωπος χαλκὸν, ἣ ξύλον, Ff τι τῶν τῆς
ὕλης μερῶν ἐργαζόμενος λαμβάνει;) ἀλλὰ,
born babe; the substance and intellect
of man from the child, &c. 32. CLEM.
says that, with Philo, he called the uni-
verse the only begotten, povoyer} τε κό-
σμον, ὥς φησιν ὁ Βασιλείδης. Str. ¥. 11.
3 τὸ δὲ γένος ἐστὶν οἱονεὶ σωρός τις ἐκ
πολλῶν καὶ διαφόρων καταμεμιγμένος
στερμάτων᾽ ἀφ᾽ οὗ γένους, οἱονεί τινος
σωροῦ, πάντα τὰ τῶν γεγονότων εἴδη διά-
κεται. ΗΙΡΡ. Ph. vri. 15. Again,
τοῦτό ἐστι τὸ σπέρμα, ὃ ἔχει ἐν ἑαυτῷ
πᾶσαν τὴν πανσπερμίαν, ὅ φησιν ’Apioro-
τέλης γένος εἶναι, εἰς ἀπείρους τεμνό-
μένον ἰδέας, κιτιλ. Ib. 22.
8 ἐπεὶ δὲ ἣν ἄπορον εἰπεῖν προβολήν
τα τοῦ μὴ ὄντος Θεοῦ γεγονέναι τι οὐκ
ὅν, (φεύγει γὰρ πάνυ καὶ δέδοικε τὰς κατὰ
προβολὴν τῶν γεγονότων οὐσίας ὁ Βασιλεί-
bys* ποίας γὰρ προβολῆς χρεία, ἢ ποίας
VOL. I.
Εἶπέ φησι καὶ éyévero. x. r. A. Hipp. Ph,
VII. 22.
4 i.e. if the Platonic Epistles be re-
tained as genuine; in Ep. p. 312 E. the
well-known passage occurs, περὶ τὸν
πάντων βασιλέα πάντ᾽ ἐστὶ kal ἐκείνου
ἕνεκα πάντα καὶ ἐκεῖνο αἴτιον ἁπάντων
τῶν καλῶν" δεύτερον δὲ περὶ τὰ δεύτερα,
καὶ τρίτον περὶ τὰ τρίτα. These words,
though never read by Aristotle, may
have supplied Basilides with an ima-
gined authority.
5 A term adopted also in the νοῦς
ὑπερκόσμιος of PLOTINUSB, Enn. III. v. 2;
¥. i. 6, and cf. PRooL. in Tim. p. 267.
6 στοιχεῖον οὖσαν ἕτερον τῶν τεττάρων,
ἀκήρατόν τε καὶ θεῖον. ARIST. de Mundo,
ii. 6. cf. de Cal. 1. 2. 3. But the notion
was borrowed from Pythagoras.
g
Light the
first
created
substance.
xcviii BASILIDES.
heavenly bodies were formed. Similarly Basilides imagined
& triple distinction in the constitution of the universe.
There was the lower world, of gross material principles;
the upper world or ὑπερκόσμια, corresponding with the
πέμπτη οὐσία Of Aristotle; and intermediately was the
ἀκρωρεῖον, OF μεθόριον πνεῦμα, the spirit moving between
the confines of both.
The first material principle in the Basilidian, as in the
Mosaic theory, was light; but then, as in the Persian Cos-
mogony, it was the seed from whence every other material
element was evolved; it was, as Ormuzd, the word of
Light and Life'; and the addition of a text from S. John
completes the amalgam of notions borrowed from Greek
philosophy and Zoroaster on the one hand, and from
Moses and the Gospel on the other; for this material
principle was the light that lighteth every man that
cometh into the world. We shall have occasion to observe
in the sequel a further application of this Zoroastrian
principle.
So far the system we have been tracing was not more
remote from divine truth than many of the allegorical
notions of Philo; but from this point a wilder note is
sounded, and dogmata are advanced that the ?heresiarch
himself appears to have referred to no higher inspiration
than his own vain imagination. The power of *Son-hood (if
1Téyove, φησὶν, ἐξ οὐκ ὄντων τὸ o Tép-
μα τοῦ κόσμον, ὁ λόγος ὁ λεχθεὶς, Γενη-
θήτω φῶς" καὶ τοῦτό, φησιν, ἔστι τὸ
λεγόμενον ἐν τοῖς Εὐαγγελίοις "Hy τὸ
φῶς τὸ ἀληθινὸν, 8 φωτίζει πάντα ἄνθρω-
πον ἐρχόμενον els τὸν κόσμον. Λαμβάνει
τὰς ἀρχὰς ἀπὸ τοῦ σπέρματος ἐκείνου καὶ
φωτίζεται. Τοῦτό ἐστι τὸ σπέρμα, ὃ ἔχει
ἐν ἑαυτῷ πᾶσαν τὴν πανσπερμίαν κ.τ.λ.
Hipp. Ph. vn. 22.
3 ὅτι ἂν λέγω, φησὶν, μετὰ ταῦτα γε-
γονέναι, μὴ ἐπιζήτει πόθεν. Ib.
3 It should be borne in mind that the
first efflux from the Deity in the Basi-
lidian system, according to IREN 203,
pP. 199, was Νοῦς, in most of these
Gnostic systems a synonym for vids.
The ideas of Filiety, therefore, and In-
tellect coinciding, we may deduce from
the system now under consideration
another anticipation of the new Pla-
tonic theory. It is not at all improba-
ble that Basilides, as an Alexandrian
teacher, supplied to Alcinous his notion
of a mundane intellect, coexistent with a
mundane soul, ἡ ® ψυχῇ νόησις, but in
subordination to the Supreme Intellect ;
(ALCIN, tn Platon. doctr. 8 10, and cf.
BASILIDES. ΧΟΙ͂Χ
ie word may be allowed as expressing in universals, that
hich Son-ship implies in particulars) was inherent, as he
id, in the seed, which was ἐξ οὐκ ὄντων, manifesting the
mote origin of the main weapon of offence of Arianism;
id singularly enough, in declaring that this Son-hood was
ιοούσιος τῷ οὐκ ὄντι Θεῷ, he indicated possibly the earliest
se of the orthodox watchword in repelling the Arian
tack. But the idea of the viorns, like that of the universe,
as subject to a triple division; first there was a kindling
p from below, and the more subtle (λεπτομερὲς) Son-hood at
nce returned from the lower world πρὸς τὸν οὐκ᾽ ὄντα.
he grosser (παχυμερεστόρα) being unable to follow, μιμη-
w5 τις οὖσα took to itself, as !in the Platonic allegory,
he *wing of the Holy Spirit, and both ascended to the
ore subtle antecedent viorgs. But the Spirit was *not
onsubstantial as the Son-hood, and therefore could not
ubsist in the presence “τοῦ οὐκ ὄντος. Hence it remained
n the intermediate confines, ὃν μεθόριον, yet not wholly
leserted of Son-hood; but as the vase emptied of its
fACROB. Somn. Scip. 1. 14) which
'LOTINUS afterwards adopted, and set
orth as »oüs ἐγκόσμιος and ψυχὴ ἐγκό-
juos. Here at least we trace exactly
he same idea in the Demiurgic or mun-
axe soul of Basilides, and his more
ubtle and excellent Son or Zntellect.
1 ἐπτέρωσεν οὖν αὑτὴν ἡ vlórgs ἡ
᾿αχυμερεστέρα, τοιουτῷ τινι πτερῷ,
ποίῳ διδάσκαλος ὁ Πλάτων ᾿Αριστοτέλους
ν τῷ Φαίδρῳ (MILL. Φαίδωνι) τὴν ψνχὴν
‘repo, καὶ καλεῖ τὸ τοιοῦτο Βασιλείδης
ܳܐ πτερὸν, ἀλλὰ γεῦμα ἅγιον, ὃ evep-
«rei ἡ υἱότης ἐνδυσαμένη καὶ εὐεργετεῖ-
αι. Pk, VI. 22, p. 233.
3 In this we have a clue to the mean-
og of BASILIDES in calling the Holy
pirit the Minister, e.g. ἣν ol μὲν τὸ
yir Πνεῦμά Gacy, ol δὲ ἀπὸ Βασιλείδου
ܣ διάκονον. Excerpt. ex Theodot. 16.
ompare also τοῦ διακονουμένον Πνεύμα-
os. CL, AL. Str. 11. 8.
8 ἔχειν μὲν αὐτὸ per’ αὐτῆς οὐκ ἠδύ-
varo ἦν γὰρ οὐχ ὁμοούσιον, observe here
the precursor οὗ Macedonius and the
Semi-Arian party. Ph. VII. 22, p. 234.
4 κατέλιπεν otv αὐτὸ πλησίον νἱότητος
ἐκείνου τοῦ μακαρίου καὶ νοηθῆναι μὴ δυ-
vauévov μηδὲ χαρακτηρισθῆναι τινὶ λόγῳ
χωρίον, οὐ παντάπασιν ἔρημον οὐδὲ ἀπηλ-
λαγμένον τῆς υἱότητος, ἀλλὰ γὰρ ὥσπερ
εἰς ἄγγος ἐμβληθὲν μύρον εὐωδέστατον, εἰ
καὶ ὅτι μάλιστα ἐπιμελῶς ἐκκενωθείῃη,
ὅμως ὀσμή τις ἔτι μένει τοῦ μύρου καὶ
καταλείπεται, κἂν ἢ κεχωρισμένον τοῦ
ἀγγείου, καὶ μύρον ὀσμὴν τὸ ἀγγεῖον ἔχει
κἂν (cod. εἰ καὶ) μὴ μύρον, οὕτως τὸ Πνεῦ-
μα τὸ ἅγιον μεμένηκε τῆς υἱότητος ἄμοιρον
καὶ ἀπηλλαγμένον, ἔχει δὲ ἐν ἑαυτῷ μύρου
παραπλησίως τὴν δύναμιν ὀσμήν k.T.À.
VII. 22. τὸ δὲ μεταξὺ τοῦ κόσμου καὶ τῶν
ὑπερκοσμίων μεθόριον πνεῦμα τοῦτο, ὅπερ
ἐστὶ καὶ ἅγιον, καὶ τῆς vlórgros ἔχει μέ-
νουσαν ἐν ἑαυτῷ τὴν ὀσμήν. Ib.
gz
uléryres.
Spirit of
Pantheism
ܒ
c BASILIDES.
unguent still retains a perfume, so the Holy Spirit, though
separate from the son-hood, still possessed it potentially,
neither had it wholly passed over. This heavenward
direction of the son-hood, appears to have been regarded as
the type of man's natural !yearning for a better state of
existence; there being no opposite tendency in heavenly
things to degenerate by a descent from the regions of
light. The third and material son-hood, as needing purifica-
tion, *continued in the world of matter, both conferring and
receiving benefit.
The world having been willed to exist by the * Jnscruta-
ble, though undeveloped and a mere embryonic *seed-heap,
the vital principle 'throbbed through the mass as a power
that could not again be extinguished; its influence filled
the Ogdoad,or all *beneath the firmament, and was possessed
with the notion, that itself was 'the supreme and only
Divine principle; whereby either the Pantheistic philo-
sophy of the old world, or involuntary vital action was
allegorised; the notion, as of some significance, entered into
every successive system of gnostic teaching. In accord-
ance with the predetermined counsels of the Jnscrutable,
this ἄρχων engendered of the subject substance, a *son
greatly superior and wiser than himself, which was ?to the
1 σπεύδει γάρ, φησι, πάντακάτωθεν ἄνω, 5 i.e. down to the sphere of the
ἀπὸ τῶν χειρόνων ἐπὶ τὰ κρείττονα. Οὐδὲν
δὲ οὕτως ἀνόητόν ἐστι τῶν τοῖς κρείττοσιν,
ἵνα μὴ κατέλθῃ κάτω. Ph.vu. 22, p. 235.
3 μεμένηκε τῷ μεγάλῳ τῆς πανσπερμίας
σωρῷ εὐεργετοῦσα καὶ εὐεργετουμένη. Ib.
8 This term is the nearest that
suggesta itself to ὁ οὐκ ὧν Θεός.
4 ἐγενήθη ἀπὸ τοῦ κοσμικοῦ σπέρμα-
Tos καὶ τῆς πανσπερμίας τοῦ σωροῦ ὁ
μέγας ἄρχων, ἡ κεφαλὴ τοῦ κόσμου, xdd-
λος τι καὶ μέγεθος καὶ δύναμις λυθῆναι μὴ
δυναμένη. Ib.
5 διέσφυξε, a term pregnant with
meaning, for which however the Chev.
BUNSEN would substitute διέφνγε. Chr.
and Mank. v. p. 6r.
moon; rà αἰθέρια ἅτινα μεχρὶ σελήνηι
ἐστίν" ἐκεῖθεν γὰρ ἀὴρ αἰθέριος διακρίνε-
ται. 10. 24. Again, τῶν ὅλων ὁ μέγας
ἄρχων, 3j ὀγδοάς. 25.
7 τὸ στερέωμα τέλος εἶναι νομίσας,
καὶ μηδὲ εἶναι μετὰ ταῦτα ὅλως μηδὲν
ἐπκινόησας. .. ἠγνόει γὰρ ὅτι ἐστὶν αὑτοῦ
σοφώτερα καὶ δυνατώτερα καὶ κρείττω.
Νομίσας οὖν αὑτὸς εἶναι κύριος καὶ δεσπό-
της καὶ σόφος ἀρχιτέκτων, τρέπεται εἰς
τὴν καθ᾽ ἕκαστα κτίσιν τοῦ κόσμου. Ib.
8 ἐγέννησεν ἐκ τῶν ὑποκειμένων νἱὸν
ἑἐαντοῦ πολὺ κρείττονα καὶ σοφώτερον. Ib.
9 ws οὖν ἡ ἐντελεχεία διοικεῖ τὸ σῶμα,
οὕτως ὁ υἱὸς διοικεῖ τὸν ἀρρήτων ἀρρητό-
τερον Θεόν. Ph. VII. 24. p. 237.
BASILIDES. ܐܘ
» aS the Entelechia or vis vite of the Aristotelian theory _ in the
3 to the substantive being of the soul, or animal prin- "op
le; supplying, as Hippolytus imagined, a fresh indica Demiuree.
0, that the Basilidian μέγας ἄρχων was the mundane soul
Greek philosophy. As the First Cause of all was o
ὧν Θεὸς, so this subordinate ἄρχων was ἀρρήτων ἀρρητό- Phil. ܢܨ 6.
10s Θεὸς, though his oydods was simply appyros. The
hereal region having been reduced into order by him,
1 the '365 heavens, termed Abrawas, created, another
«e» emanated from the subjective matter, and he
tained the subordinate name of appyros. His sublunary
bitat was the Hebdomad, and was ῥητός.
Both of these subordinate entities were inferior in
mity and power to the lower son-hood, still inherent in
2 world of matter. The Demiurge, for such was the
le and function of the lower principle that inhabited
e Hebdomad, also engendered a son of the quickened
iss of matter, who, as in the preceding instance, *was
greater excellence than the sire. But although the
»miurge reduced matter into order, it was according
the preconceived plan of the *Jnscrutable. Here again
philosophical bearing for the myth of heresy may be
xcerned; the pantheist allowed that a soul of life per-
ded the entire creation, but failed to see the agency of
higher influence, from whence proceeds that which we
w call the ‘course of nature. And so in every gnostic
eory the Demiurge worked out the plans of the Supreme,
it it was in a spirit of dense ignorance.
ܐ(
2 An Egyptian notion, representing τοῖς ἐπὶ τοῦ πρώτον λελεγμένοις. 72.
| solar year and the daily variation of 237.
̇ Ban's position with reference to the 3 kal γίνεται κατὰ φύσιν τὰ ywoueva
limcal signs. See Ρυῦτ. Js. εἰ Os.12, ὡς φθάσαν τεχθῆναι ὑπὸ τοῦ τὰ μέλλοντα
1 below, 341, 1; also, p. xi. n. 4. λέγεσθαι, ὅτε δικαιοῖ ἃ δεῖ καὶ ὡς δεῖ λε-
ms bearing the name Abraxas may λογισμένου. Kal τούτων ἔστιν ἐπιστάτης
Egyptian, and yet not Basilidian. ἢ φροντιστὴς ἣ δημιουργὸς οὐδείς. ᾿Αρκεῖ
8 χοιήσας καὶ αὐτὸς ἑαυτῷ νἱὸν ἐκ γὰρ αὐτοῖς ὁ λόγισμος ἐκεῖνος ὁ οὐκ ὧν, ὅ
παγσπερμίας, καὶ αὐτὸς ἑαυτοῦ $po- τε ἐποίει ἐλογίζετο. Ib.
ὕτερον καὶ σοφώτερον, παραπλησίως 4 See BuTLER'8 Analogy, I. 2.
Rom. vili. 29,
19.
BASILIDES.
The more spiritual and the ethereal viorgs having
— — — respectively returned to the Father, the first by its own
innate virtue and power, the second on the wings of the
spirit, the ! third or material viorns was in due course to
follow. But in the mean time it had its mission to per-
form upon *earth, in perfecting the souls of the spiritual
son-hood. The whole creation groaneth and travaileth toge-
ther in pain, and waiteth for the manifestation of the sons of
God, the ? Gospel therefore was sent from the Heaven of
Heavens to effect this. It was sent, *not by local descent,
but like the vibration of light, or the radiation of heat, or
1 kal δεῖ τὴν ὑπολελειμμένην vlórgyra
ἀποκαλυφθῆναι, καὶ ἀποκατασταθῆναι
ἄνω ἐκεῖ ὑπὲρ τὸ μεθόριον πνεῦμα, πρὸς
τὴν vlórgra τὴν λεπτομερῇ καὶ μιμητικὴν,
καὶ τὸν οὐκ ὄντα. Ph, VII. 25, yu 238.
3 υἱοὶ δέ, φησιν, ἐσμὲν ἡμεῖς οἱ πνευ-
ματικοὶ ἐνθάδε καταλελειμμένοι, 1b. ; they
were also called ἄνθρωποι τῆς uléryros,
and were φύσει σωζόμενον γένος. CL.
AL. Str. Iv. 13. φύσει πιστοὶ καὶ éxdex-
Tol. Jb. v. 1, and as such were
strangers upon earth, καὶ ἐντεῦθεν ξένην
τὴν ἐκλογὴν τοῦ κόσμου ὁ Βασιλείδης el-
ληφέναι λέγει, ὡς ἂν ὑπερκόσμιον φύσει
οὖσαν. Jb. 1v. 26.
3 ἥλθε τὸ εὐαγγέλιον els τὸν κόσμον,
καὶ διῆλθε διὰ πάσης ἀρχῆς καὶ ἐξουσίας
kal κυριότητος καὶ πάντος ὀνόματος óvo-
μαζομένον' ἦλθε δὲ οὕτως' κατ᾽ (Cod.
MILL., BUNSEN, &c. καὶ) οὐδὲν κατῆλθεν
ἄνωθεν, οὐδὲ ἐξέστη ἡ μακαρία νἱότης ἐκεί-
vov τοῦ ἀπεριψνοήτον kal μακαρίον οὐκ ὄντος
Θεοῦ" ἀλλὰ γὰρ καθάπερ. ciii. 2; Ph. vir.
25. <A remarkable dislocation in the
text both of IREN.EUS and HiPPoLYTUS
may be observed, where mention is
made of the Cabbalistic term Abraxas.
There the Hippolytan context indicates
the transposition of a sentence in the
Irensan, as indicated below, p. 199,
n. 5. But IRENJEUS, recto sermone, is
recounting the Basilidian theory of 365
heavens, which can only have had a
local position in the Ogdoad of the Hip-
polytan account; 7. e. above the Heb-
domad, or our system. Now the sen-
tence in the φιλοσοφούμενα that speaks
of the Abraxas, is manifestly out of
place, interrupting as it does the ac-
count of the evangelisation of the Heb-
domad or lowest system ; for this reason
it can only find its proper place, as
I imagine, in being incorporated in ἃ
preceding passage ; I would insert there-
fore after ὀνομαζομένου, above, κτίσεις
γάρ εἶσι kar! αὐτὰ τὰ διαστήματα, καὶ
κατ᾽ αὐτοὺς ἄπειροι καὶ ἀρχαὶ καὶ δυνά-
μεις καὶ ἐξουσίαι, περὶ ὧν μακρός ἐστι
κατ᾽ αὐτοὺς πάνυ λόγος λεγόμενος διὰ
πολλῶν᾽ ἔνθα καὶ τριακοσίους ἑξήκοντα
πέντε οὐρανούς. κιτ. Ὰ. as in note 5,
P. 199, when the digression would be
recovered with ἦλθε δὲ οὕτως, above.
This transposition would require that
αὐτοῖς preceding κτίσεις in Hipp. 240
should be read as οὕτως, and, at the
close of the resulting lacuna, that the
very natural interpolation, ἀλλ᾽ ἐπεί,
φησι ταῦθ᾽ οὕτως ἐγένετο, should be
cancelled.
4 PHILO says also, that the human
soul, θείας καὶ εὐδαίμονος ψυχῆς ἐκείνης
ἀπόσπασμα ἥν οὐ διαιρετόν" τέμνεται γὰρ
οὐδὲν τοῦ θείον κατ᾽ ἁπάρτησιν, ἀλλὰ μό-
vov ἐκτείνεται. Quod deter. pot. insid.
§ 24.
BASILIDES. ciii
as an 'electric current, it passed through every successive kindling
principality and power, until it reached its lower destina- through
tion. It was compared to the *kindling of naphtha by a "vere
distant flame; and in this manner the light of the Gospel,
emanating from the Son-hood, was communicated to the
μέγας ἄρχων, by his Son, Christ, when he first learned to
know his true nature and position, and to have & percep-
tion of the *fear that is the “beginning of Wisdom;” at
the same time also the entire Ogdoad was enlightened, the
hidden mystery having been declared in heavenly places.
The Gospel was next imparted to the Hebdomad; Christ,
the son of the higher ἄρχων, ‘shining upon the son of
Demiurge, and kindling within him the light that had
emanated from the supreme Son-hood; and subsequently
‘upon the unformed mass of humanity, revealing the
mystery to the hitherto abortive Son-hood contained in it,
Thus the light of the Ogdoad descended upon ‘Jesus, the
son of Mary; and since the ministering "Spirit of the μεθό-
ριον was the conducting medium, whereby the Son-hood
descended from above to the Hebdomad, and thence to
earth, this descent was said to accomplish the prophecy?,
1 Cf. the last sentence of Ph. vir.
25.
3 καθάπερ ὁ νάφθας ὁ ἱνδικὸς, ὀφθεὶς
μόνον ἀπὸ πάνυ πόλλου διαστήματος,
συνάττει πῦρ, οὕτω κάτωθεν ἀπὸ τῆς
ἀμορφίας τοῦ σωροῦ διήκουσιν αἱ δυνάμεις
μέχρις ἄνω τῆς νἱότητος. 15. 130.
3 Compare ΗἹΡΡ. PA. vit. 26, with
the extract from BasILIDES, CLEM.
AL. Str. τι. 8. This extract was worthy
a place in the Appendix of MassvEt,
by whom it is omitted, and therefore
also by STIEREN.
4 ἐπέλαμψεν ὁ viàs τοῦ μεγάλον ἄρχ-
ovros τῷ υἱῷ τοῦ ἄρχοντος τῆς ἑβδομάδος,
7) φῶς ὁ εἶχεν ἅψας αὐτὸς ἄνωθεν ἀπὸ
τῆς υἱότητοι. x. T.X. Ib. 26.
5 ἔδει λοιπὸν καὶ τὴν ἀμορφίαν καθ᾽
ἡμᾶς φωτισθῆναι, καὶ τῇ υἱότητι τῇ ἐν τῇ
ἀμορφίᾳ καταλελειμμένῃ οἱονεὶ ἐκτρώματι
ἀποκαλυφθῆναι τὸ μυστήριον, ὁ ταῖς
προτέραις γενεαῖς οὐκ ἐγνωρίσθη. Ib.
¶ καὶ ἐφωτίσθη συνεξαφθεὶς τῷ φωτὶ
τῷ λάμψγαντι εἰς αὐτόν. Id.
7 τὸ ἀπὸ τῆς νυἱότητος διὰ τοῦ μεθορίου
πνεύματος ἐπὶ τὴν ὀγδοάδα καὶ τὴν ἐβ-
δομάδα διελθὸν μεχρὶ τῆς Μαρίας. Ib.
5 Though, in common with other
Gnostics, he taught that the Divine
nature was only united with the human
at his baptism, the solemnity with
which this latter event was celebrated,
(on Jan. 10) leads straight to this in-
ference; ol δὲ ἀπὸ Βασιλείδου καὶ τοῦ
βαπτίσματος αὐτοῦ τὴν ἡμέραν ἑορτάζουσι,
προδιανυκτερεύοντες ἀναγνώσεσι. CL. Str.
I. 21, and see NEANDER'8 observations
Gen. Ent. 49.
BASILIDES. ܕܐܘ
The philo- “ The Holy Ghost shall come upon thee."
Finally, the
sophical
world was destined to continue, until the Filial principle,
that had been left to receive and reflect benefit among
the souls of the unformed mass, having been formed and
purified by the following of Jesus, should have become
spiritualised, and ‘enabled by its own effort to ascend to
the μακαρία viorns of heaven’s light, from whence it derived
its own inherent virtue and strength. Then at length the
creation should be admitted to the fullest manifestation of
the sons of God.
Now, wild as this scheme may be, as compared with
Divine Truth, there is scarcely anything more wild in it
than in the statements of Plato, respecting the Nature of
the Deity, of the Universe, and of man. The Basilidian
scheme presented a résumé of the then current, as well as
of antecedent philosophical speculations; it was also anti-
cipative ; thus, making allowance for the negative appella-
tion of the Deity, τὸ οὐκ ὧν Θεὸς, as exemplifying that
which it is impossible adequately to express, the system
of Basilides presents definite analogies with the Plotinian
theory ; and his οὐκ ὧν Θεὸς, the spiritual Ogdoad, and the
psychic Hebdomad, were accurately reflected in the Plo-
tinian Trinity of the Divine Substance, τὸ dv, νοῦς, and
ψυχή. His intelligible world also, the Ogdoad, as con-
trasted with the sensible system of the Hebdomad, may be re-
cognised in the 3 first or true world of Plotinus; while the
latter exhibiting vital action, * partly rational partly involun-
tary, represented the neo-Platonic lower world; in which
also, like the Demiurge of Gnosticism, the λόγος formed
Δ καὶ γίνεται λεπτομερεστάτη, ws
δύνασθαι δι αὑτῆς ἀναδραμεῖν ὥσπερ ἡ
πρώτη. Πᾶσαν γὰρ εἶχε τὴν δύναμιν
συνεστηριγμένην φνσικῶς τῷ φῶτι τῷ
λάμψαντι ἄνωθεν κάτω. Ph. vit. 26.
3 ἡ τοῦ νοῦ καὶ τοῦ ὄντος φύσις κό-
ejos ἔστιν ὁ ἀληθινὸς καὶ πρῶτος. PLo-
TIN. Enn. 111. ii. c. 1.
3 ἐστὶ γὰρ τὸ πᾶν τόδε οὐχ, ὥσπερ
ἐκεῖ, νοῦς καὶ λόγος, ἀλλὰ μετέχον νοῦ
καὶ λόγον διὸ καὶ ἐδεήθη ἁρμονίας,
συνελθόντος νοῦ καὶ dxydyxns' τῆς μὲν
πρὸς τὸ χεῖρον ἑλκούσης, καὶ εἰς ἀλογίαν
φερούσης. Ib. c. 2.
BASILIDES. cv
iciple !'dependent partly upon νοῦς, partly upon Religionist.
Basilides then was a teacher of philosophy rather
f religion. And one wide point of distinction must
|; separate this heresiarch from every other Gnostic
T, which was the very decided way in which, having
ted and moulded to his purpose certain traditional
8 of philosophy, he discouraged all attempts at specu-
. *in matters far beyond the province of human rea-
Even ‘things heavenly were only imperishable so
as they remained within their proper sphere; to trans-
was to be destroyed; and man could plead no
ption from the universal law. On the other hand,
ay trace in Basilides the hardy self-dependent spirit
ülosophy, which, denying every special interference of
Jivine principle, asserted the tendency of all rational
» to improve itself, and to advance from good to
r; only his rational viorgs was elect by nature, and its
itages were limited to one particular class, as was the
in the theories of Saturninus and of Valentinus next
> considered. It was in the same spirit of faith in
gth growing up from below, and of man’s perfect-
y, that the son of Demiurge, and of the superior
», were both represented as of a higher degree of
lence than their respective sires.
rrl rolyvy οὗτος (ὁ λόγος sc.) οὐκ
ܐ νοῦς, οὐδ᾽ αὐτονοῦς, οὐδέ γε
καθαρᾶς τὸ *yévos ἠρτημένος δὲ
καὶ οἷον ἔκλαμψις ἐξ ἀμφοῖν, νοῦ
(Hs. PLoT. ἰδ.
Ad γὰρ πᾶσαι αἱ ψνχαὶ τούτον
στήματος, ὅσαι φύσιν ἔχουσιν ἐν
ἰθάνατοι διαμένειν μόνῳ, (l. διαμέ-
vow εὖ μενοῦσιν οὐδὲν ἐπιστάμεναι
χοῦ διαστήματος διάφορα οὐ
(i. διάφορον βελτιῶσιων), οὐδὲ
s ἔστι τῶν ὑπερκειμένων ἐν τοῖς
ίνοις, οὐδὲ γνῶσις, ἵνα μὴ τῶν
ν ai ὑποκείμεναι ψνχαὶ ópeyó-
ασανίζωνται, καθάπερ ἰχθῦς ἐπι-
θυμήσας ἐν τοῖς ὄρεσι μετὰ τῶν προβά-
TUV νέμεσθαι" ἐγένετο ἄν, φησιν, αὐτοῖς,
ἡ τοιαύτη ἐπιθυμία φθορά. "Ἔστιν οὖν,
φησιν, ἄφθαρτα πάντα τὰ κατὰ χώραν
μένοντα' φθαρτὰ δὲ, ἐὰν ἐκ τῶν κατὰ
φύσιν ὑπερπηδᾶν καὶ ὑπερβαίνειν βού-
Aowro. Hipp. Ph. vit. 27.
3 οὕτως οὐδὲν ὁ ἄρχων τῆς ἑβδομάδος
γνώσεται τῶν ὑπερκειμένων' καταλήψεται
γὰρ καὶ τοῦτον ἡ μεγάλη ἄγνοια, ἵνα ἀπο-
στῇ ἀπ᾿ αὐτοῦ λύπη καὶ ὀδύνη καὶ
στεναγμός' ἐπιθυμήσει yap οὐδενὸς τῶν
ἀδυνάτων οὐδὲ λνπηθήσεται. Jb. The
same is said of the μέγας ἄρχων of the
Ogdoad.
cvi BASILIDES.
With respect to his Christology, the miraculous con-
ception of Christ having been described in accordance
with the general tenour of his scheme, Basilides varied
nothing in the Gospel account of the ! ministry of Christ;
as the birth of the Saviour however was represented by the
heretic from his own peculiar point of view, so also was
his death. For here again he declared, that the * material
body of Jesus, having been subject to a true passion,
returned to the ayopdia from whence it was taken; but
that the psychic substance, as pertaining to the sphere of
the mundane soul, the Hebdomad, was restored to that
region ; and ?the spiritual nature to the Ogdoad, as belong-
ing to the μεθόριον πνεῦμα. Irenseus however states that
* Basilides denied the Passion of Christ; Simon of Cyrene
having been substituted for him on the cross. This how-
ever is in direct antagonism with the heresiarch's words
quoted by Clement, which state that Christ suffered like
any other martyr; and the instance is valuable, as shewing
that hearsay evidence, even from the Fathers, is to be
taken with the mica salis puri.
But in general also, how does the Hippolytan account
agree with the few materials that have come to hand, from
Irenseus and Clement of Alexandria? It must be con-
fessed that there are points of considerable variance. First
we may observe that o οὐκ ὧν Θεὸς and seven attributes
constituted an Ogdoad, which was reflected in the lower
Ogdoad properly so called. "These emanations were not
put forth in pairs, but as in the *Zoroastrian theory, in
Varying
accounts
1 γέγονε πάντα ὁμοίως κατ᾽ αὐτοὺς τὰ
περὶ τοῦ Σωτῆρος, ὡς ἐν τοῖς Εὐαγγελίοις
γέγραπται. Ph. VII. 27, p. 243.
3 ἔπαθεν τοῦτο ὅπερ ἣν αὐτοῦ σωμά-
τικοὸν μέρος, ὁ ἣν τῆς ἀμορφίας καὶ
ἀποκατέστη els τὴν ἀμορφίαν. Ib. vir.
27, p. 244.
3 8rep ἣν τῆς ἀκρωρείας οἰκεῖον τοῦ
μεγάλου ἄρχοντος. 1b.
4 p. 200. See BEAUSOBRE’S remarks,
Hist. de Manich. 1v. ii. 7, 8, and com-
pare PsEUDO-TERTULL. adv. Her. m.
Baur follows ܐܬܐ 08, Er erschien
aber nur tn einer Scheinform. Chr.
Gn. 110.
5 PLUTARCH has given the Greek
equivalents for the names of the six
Persian Amshaspands, that apparently
BASILIDES. ܐܕܘ
lual successive progression. Of these 'Irenseus gives
ames of five, Nus, Logos, Phronesis, Sophia, and
nis, but before these last two perhaps should be in-
ated the pair mentioned by * Clement of-Alexandria,
e and Dikaiosyne, becayse from Sophia and Dynamis,
ding to Irenzus, the creative angels were evolved, as
is the κυριόὅτητες, mentioned by *Hippolytus as being
2 Ogdoad, from whence proceeded the entire Abraxas
m. The Irenzan statement, that Nus was sent into
vorld as Christ, though not found in Hippolytus, is
neonsistent with his account.
‘hen again, the latter writer is silent with respect to
yosition occupied in this system by the God of the
, whereas *Irenseus makes him to be the chief of the
ive angels, amongst whom the nations of the earth
distributed, and who inspired the prophets. It is
remarkable that the Cabbalistic term 5 Caulacau, the
n of which is traced by Nicetas to Nicolas, and by
volytus to the Ophites, is referred by Ireneus to the
ted the principal Gnostic emana-
& θεοὺς ἐποίησε (‘Qpoudsys sc.)
» πρῶτον εὐνοίας (f. 1. ἐννοίας) τὸν
γερον ἀληθείας, τὸν δὲ τρίτον €
γῶν δὲ λοιπῶν τὸν μὲν σοφίας,
πλούτου, τὸν δὲ τῶν ἐπὶ τοῖς καλοῖς
δημιουργόν. De Is. et Os. 47.
we also a very similar series in
, p. Ixxi. 7.
jee p. 199.
Ἰασιλείδης δὲ ὑποστάτας δικαιοσύ-
καὶ τὴν θυγατέρα αὐτῆς τὴν εἰρή-
ολαμβάνει ἐν ὀγδοάδι μένειν ἐν-
rypévas. CLEM. AL. Str. IV. 25.
tB, II. 43, note, considers these
be identical, les juifs Hellénistes
ent à la δικαιοσύνη le nom de el-
but he evidently wanders from
lerstanding his copy, NEANDEB,
yanta the two emanations sepa-
though by an error of press he
the copula, und, before εἰρήνη.
His words are die Richste Tugend oder
Heiligkeit δικαιοσύνη nach dem ebraischen
und hellenistischen Ausdruck, εἰρήνη der
ware in der Heiligkeit gegründete Friede,
Gen. Entw. 34.
3 See Ηιρρ, Ph, vit. 26, p. 241.
* So also Ps.-TERTULL. tn ultimis
quidem angelis, et qui hunc fecerunt
mundum novissimum ponit. Judaeorum
Deum, . .. quem Deum negat, sed angelum
dicit. Adv. Heer. 11.
5 See p. 204, n. 4, where it will be
seen that HrIPPOLYTUS agrees with
IRENJEUS in making Caulacau a name
of the prototypal ἄνθρωπος, and not of
any world. MarTER'S emendation
therefore, H. Cr. 11. 89, n. 1, is not
admissible. He notes that those writers
that endeAvoured to explain the term
Abraxas by means of the Coptic, re-
ferred also the term Caulacau to this
language. 7 διά.
compared.
Cx V ALENTINUS.
His origin. the early part of the second century, modified by the
emanational theory of the East; and so far as the religious
element was embodied in it, dignified with certain leading
terms and traditions of the Christian Religion. It is by
no means asserted that this description is applicable to
the sect for any length of time from the founder. It
disappeared in all probability by attraction of its elements
on the one hand, towards the more poetical system of
Valentinus, and on the other, towards the neo-Platonic
opinions with which many principles were held in common.
! Valentinus was an Egyptian, as Epiphanius states, of
ihe Phrebonitie nome; after receiving full Christian in-
struction, he lapsed from the faith, and amalgamating
together Catholie truths with various principles of the
Gnostic philosophy of his day, produced the system from
him called the Valentinian heresy. The use that this
heretic and his followers made of Scripture, plainly shews
that he had no superficial acquaintance with the Christian
doctrines. In Egypt he was still not only nominally of the
Church, but, if Epiphanius may be credited, a *teacher. If
he had continued at Alexandria, possibly he might have
remained in comparative obscurity, and the five books of
Irenzus, containing as they do information upon the Church
system and doctrine of the earliest period, that is of in-
calculable value, would never have been written. But he
transferred his teaching to Rome, about 140 a.p., where
heresy as yet had never taken root; and he was soon
deposed from his order, if he had ever been admitted to
any sacred function, and expelled the Church*. He then
retired to Cyprus, the head quarters of his heresy; but re-
visited Rome on more than one occasion.
1 Hor. XXXI. 2. potitum, indignatus de ecclesia authen-
3 Ibid. 7. ticre regule abrupit...ad expugnandum
3 Speraverat Episcopatum Valentinus, ^ conversus veritatem, et cujusdam veteris
quia et ingenio poteratet eloquens. Sed opinionis semini nactus colubroso viam
alium ex martyrii prerogativa locum > delineavit. "TERT. c. Val. 4.
VALENTINUS. οχὶ
The schools of Greece and Basilides furnished most Sources οὗ
of the leading ideas in his system; and even his notion
of two contending principles, that is usually connected
with the East, is much more suggestive of Plato and
Pythagoras. ‘The Bishop of Portus indeed has described
Valentinus as a ‘follower of these two philosophers. The
peculiar method however in which this heretic dealt with
the notions of philosophy, with reference to the cosmo-
gony, was essentially Oriental; and we can trace back
to no other original than the Persian Amshaspands and
Ferouers, his system of Mons, or consecutive emana-
tions from One Divine Principle of Unity; though even
these may be compared with the numerical harmonies
of Pythagoras, and his evolution of male and female
numbers.
Strong points of similarity may be observed between
the respective hypotheses of Valentinus and Basilides.
Reproduction was of the very essence of Gnosticism ; and
as in these systems every created substance was imagined
to have had an antecedent εἰκών, of which it was the imi-
tation, so also the consecutive theories themselves, that
formed so prominent a feature in the history of the second
century, were little else than a varied modification of one
or two leading ideas, the generic characteristics of a com-
mon stock. Basilides however was the philosopher, and
addressed himself to the learned; Valentinus was rather
the poet, and clothed the Gnostic system, that he found
ready to his hand, in a mythological dress, that was more
likely to prove attractive to the fancy of the many.
Hence his system acquired a rapid popularity. In the
East, in the West, and in the South, it spread with re-
markable rapidity, though with considerable variations
1 Οὐαλεντῖνος οὐκ ἀπὸ τῶν Eóay- And again, ol Πυθαγόρου καὶ Πλάτωνος
γελίων τὴν αἵρεσιν τὴν ἑαυτοῦ συναγαγὼν, μαθηταὶ ἀκολουθήσαντες τοῖς καθηγησα-
ὡς ἐκιδείξομεν, δικαίως Πυθαγορικὸς καὶ μένοις, ἀριθμητικὴν τὴν διδασκαλίαν τὴν
Πλατωνικὸς οὗ Χριστιανὸς, λογισθείη. ἑαυτῶν κατεβάλοντο. Hipp. PAil. V1. 29.
his heresy,
How far
Basilidian
exii VALENTINUS.
from the common type. The broader features of this
scheme are plainly discernible in the Basilidian theory,
and independently of historical evidence, the comparative
simplicity of this latter fully justifies the assumption that
it was prior in point of date. Thus the οὐκ ὧν Θεὸς of
Basilides was too severe an abstraction to be appre-
ciated by the many, and it became in his successor’s
definition, the abysmal silence,'Bu@os and Σιγὴ, from whence
not only the creative word had not yet been evolved, but
to which no single definite notion of the human mind could
as yet apply. Not even the term Νοῦς could be predi-
cated of it, when as yet nothing existed for it to act upon.
The fundamental notion is wholly similar. Then again
the universe, whether of intelligibles or sensibles, in either
case fell into three distinct classes, and the *emavela τοῦ
οὐρανοῦ of Basilides was the Pleroma of his successor; the
lowermost system was the astrological Hebdomad, in which
a divine life and energy was attributed to the planetary
worlds, as in the *Platonic and ‘Philonic *Hebdomads;
though the notion is traced back to *Chaldwa by Bardesanes.
The intermediate system was naturally the Ogdoad in both
1 But even this notion is to be dis- — xot σώματα δεθέντα ζῶα ἐγεννήθη τό τε
cerned in the Basilidian dictum, that all
above the Ogdoad was reserved in im-
penetrable silence; πάντα γὰρ ἣν φυλασ-
σόμενα ἀποκρύφῳ σιωπῇ. Hipp. Ph.
VII. 25.
3 ἐπιφανεία, i.e. superficies, expanse.
So PnHiLO having defined γραμμὴ, a
line, as μῆκος ἀπλατὲς, adds, πλάτους δὲ
προσγενομένου γίνεται ἐπιφάνεια. de M.
Op. p. r1 M. Similarly Hrpro.ytus
in speaking of the Pythagorean evolu-
tion of solids from a mere point, γίνεται
δέ, φησιν, ἐκ σημείου γραμμὴ, kal [suppl.
ἐκ γραμμῆς ἐπιφάνεια,] ἐπιφάνεια δὲ
ῥνεῖσα εἰς βάθος στερεὸν ὑφέστηκέ, φησι,
σῶμα. Ph, VI. 23.
8 In Time., e. g. it is said of the
planets, p. 38, lin. ult. δεσμοῖς τε ἐμψύ-
προσταχθὲν ἔμαθε.
4 οὗτοι γὰρ (οἱ ἀστέρες ac.) ζῶά τε
εἶναι λέγονται, καὶ ζῶα νοερά" μᾶλλον δὲ
νοῦς αὐτῶν ὁ ἕκαστος, ὅλος δι’ ὅλων
σπουδαῖος x. T. A. PHIL. de M. Op. 24.
5 σώματα δ᾽ αὐτῶν ἑκάστων ποιήσας
ὁ Θεὸς ἔθηκεν εἰς τὰς περιφορὰς ἃς ἡ Garé.
ρον περίοδος yew, ἑπτὰ οὔσας ὄντα ἑπτὰ,
meaning the sun, moon and five planeta
visible to the naked eye. Tim. 38 D.
9 At least the ἀστρονόμοι of EUSEB.
are Chaldeans in the Syriac, e.g. οἱ δὲ
ἀστρονόμοι φασὶ τὴν γῆν ταύτην pepe-
ρίσθαι εἰς ἑπτὰ κλίματα, καὶ ἄρχεν
ἑκάστου κλίματος ἕνα τῶν ἑπτὰ ἀστέρων.
Prep, Ev. V1. 9. Syriacà, Spa ül
lb LAS sob ܐܢܬ
VALENTINUS. exiii
schemes, and was presided over, as Basilides said, by the The In-
Spirit, but according to Valentinus by Sophia, whose serutable,
synonym was also the Spirit. But in the Basili- νρ. 33, 46.
dian theory, each of these two subordinate presiding
Powers, the Ogdoas and the Hebdomas, was densely
ignorant as regards the originating cause of all; and the
same notion was reproduced in the ignorance, not only
of the Valentinian Demiurge, but also of the superior
JEons. Stil the ignorance of which Basilides spoke was
of a preservative character, and even o μέγας ἄρχων was
only safe so long as he did not yearn for knowledge that p. ev. 3
was too excellent for him. The Pleroma of Valentinus
was subject to a similar law, 'the infringement of which
first introduced discord into the Pleroma, that led to the
disorder of Sophia, produced the abortional Achamoth,
and issued in the creation of an evil world of matter.
Basilides also devised the notion of the ?éxrpwpa, a term
applied by him to the lower Sonhood, and by Valentinus to
the unformed issue of Achamoth.
Then again the tertiary Sonhood derived from the
Inscrutable, being of & grosser order, was detained upon
earth for the purpose of lustration, and was represented in
the 2exAoyy or elect seed that was a stranger upon earth,
but a denizen of heaven. And in the same way the seed of
Achamoth was a derivation from the Pleroma, whither it
must infallibly return upon the restoration of all things.
The more spiritual Sonhood also that instantly recurred to
the Supreme, is plainly reflected in the recurrence of the
βονληθεὶς αἰὼν τὸ ὑπὲρ τὴν γνῶσιν λαβεῖν,
ἐν ἀγνωσίᾳ καὶ ἀμορφίᾳ ἐγένετο. ὃ 31.
3 καὶ τῇ υἱότητι τῇ ἐν ἀμορφίᾳ κατα-
BARD. de Fato, p. ܒܬܬ CURETON.
1 p. a1, n. 3, and cf. Did. Or. ὁ δὴ
VOL. I.
λελειμμένῃ οἱονεὶ ἐκτρώματι. Hipp. Ph.
26.
3 καὶ ἐντεῦθεν ξένην τὴν ἐκλογὴν τοῦ
κόσμον ὁ Βασιλείδης εἰληφέναι λέγει, ὡς
ἂν ὑπερκόσμιον φύσει οὔσαν. CLEM. AL.
Str. 1v. 26.
h
exiv V ALENTINUS.
Copied Valentinian Christ to the Pleroma after a transient efful-
Baailides,
gence upon Achamoth; while the essential aroma as it
were of Sonhood, that, as Basilides said, still attached to
the Spirit, was no less evidently represented in the ὀδμὴ
^33& — ἀφθαρσίας that adhered to Achamoth as the gift of Christ
and of the Holy Spirit. It may be observed in passing,
that the modicum of Christian instruction that Valentinus
had received is manifested in his doctrine of the Spirit.
In the Basilidian scheme the Spirit was said clearly not to
Ρ. χοῖχ. 3. be consubstantial with the Sonhood ; though the odour of
Sonhood passed not wholly over from it; but Valentinus
in correction of this gross misappreciation of Christian doc-
trine, declared that Christ and the Holy Spirit are consub-
stantial with each other; while the relation in which they
stood to the /Eons of the Pleroma, the various modes of
the Divine subsistence, was to reduce all to one principle
of unity, so that under the influence of one heavenly
p. 22. bond, all were equally Divine Mind, all were Logos, and
Truth, and Life, &c., &c.; in other words, Christ and
the Holy Spirit, as existing in the perfect consubstantia-
tion of the ! Pleroma, were themselves consubstantial with
the Divine Entities of which it consisted. Further, in the
Basilidian scheme, the unformed mass of *matter, called
there, ἀμορφία and πανσπερμία, was first evolved, and from
this unformed mass the psychie Ogdoad, or μέγας ἄρχων,
had his being. In a similar manner the Passion of Acha-
moth gave rise in the first instance to primary matter, τοῦ
ܝ μὲν ἐκ τοῦ πάθους, ὁ ἦν ὕλη, but subsequently to the psychic
principle, from whence Demiurge emanated, the Ruler of
all that was consubstantial with his own psychic nature,
and organiser of the material, τῶν ex τοῦ πάθους καὶ τῆς
1 Pleroma is expressed in Hebrew
by 5D, but this term is identified
cabbalistically with DOM, (Int. in
Zoh. II. vili. 2,) because both terms
sum 86,
3 [n Plato's philosophy matter was
wncreate; but the soul as dominant,
was first harmonised; then the work of
educing order from chaos commenced.
Cf. also PHILOLAUS, Baca, p. 166.
VALENTINUS. exv
Aw. So also the primary emanations from the funda- but more
nental unity are in both cases identical; in the one case "del sy»
sin the other, νοῦς, having been first evolved, was followed 7
)Jy λόγος : and the subsequent variations of Valentinus are
ittributable, partly to the Pythagorean and Egyptian modes
(£ thinking with which he was imbued; partly to his
ixiety to clothe the arithmetical mysticism of these sys-
ems in terms taken from the Christian records ; partly also
to the incorporation of oriental and cabbalistic ideas, that
had now been long known at Alexandria from the writings
of Numenius, Aristobulus and Philo. Hence the Pytha-
gorean 'tetractys is found to be the basis of his system.
'BuOos, Νοῦς, Λόγος, and Ἄνθρωπος are the male elements p. 10.
of the Tetrad; but as in the Pythagorean evolution of
numbers an odd, or male term, is accompanied by an pss.
even or female expression, ?pair by pair, so each of these
efluxes of the Deity was accompanied by a female Mon ;
and the entire series, thus far, was set forth by Valentinus
in the terms of S. John's Gospel, it being said, that
The Word was made flesh and dwelt among us; and we be- 1oh.1. 14.
held His glory, the glory as of the only-begotten of the Father,
full of grace and truth; where there is an indication of » *.
the Father, Charis the synonym of Sige, Monogenes the
equivalent of Nus, Aletheia, Logos; and further, Zoe,
Anthropos and Ecclesia are declared, where he says, that
in Him was life, and the life was the light of men; the two .ܘܠ
first in express terms, the last by implication, as involved ܐ 8
(see Did. Or. ὃ 41,) in the term Light. But the Zon
1 The Tetrad represented matter in
the Pythagorean philosophy. Unity
was as a point, and meant either
material or immaterial substance. The
Dyad was the point extended lineally.
The square of the Dyad was superficies,
and the cwbe, or tetrad, having depth
and breadth, was solid matter. See
Hisp. PA. VI. 33; Pu. de 74. et Os. 81;
Pu. de M. Op. § 16.
3 TRENZUS, indeed, enumerates By-
thus, Sige, Nus, Aletheia, pp. 80, 100;
but Sige was no invariable element in
the computation. See pp. 18, 99, n. 2,
108; therefore the Tetrad must have
been independent of it, and consisted
only of male terms.
8 And this binary progression was
by Tetrads, e. g. 142-3, 34+4=7)
ܟ + 6 = ¥ £ .
^2
Three
groups of
ZEons,
p. xxiv.
E xliv.
hilo, M. Op.
15.
exvi VALENTINUS.
ἄνθρωπος was borrowed from the Adam Cadmon of the
Cabbala through the medium of ! Philo's writings, mean-
ing the arrhenothele ideal of the human race; and by a
further prosecution of the same notion, Dythus himself,
in certain offsets of the Valentinian stock, was termed
“ἄνθρωπος, a8 having been the primary exemplar, after which
man was formed κατ᾽ eixova. The Tetrad therefore with
the correlative feminine terms formed the Ogdoad. But
the Egyptian deities, as we have seen, were divided into
three groups. The primary order, as Herodotus has
informed us, consisted of eight deities; and a certain
harmonical proportion subsisting between these groups,
justifies the inference that they were originally based upon
definite geometrical analogies, and that Valentinus adopted
from the Egyptian theosophy the same numerical mysti-
cism, that several ages previously had suggested to Pytha-
goras one principal feature of his philosophy. As there-
fore the second group of twelve deities emanated from
the primary Ogdoad in the old Egyptian mythology, so in
the Valentinian system the Decad first was evolved from
the Ogdoad, and the Dodecad from the Decad. But the
analogy is only general, and must not be strained. The
triple division of the entire system, and the co-existence
of an Ogdoad and a Dodecad, as also the principle of emana-
tion of one series from a preceding element, is all that is
adduced, but this is sufficient to connect the Valentinian
with the Egyptian method of progression. With regard
to the Decad, this too was evolved from the Tetrad, but
by a different process. Here the numerical value of the
successive digits of the Tetrad sum ten; and Hippolytus,
1 De M. Op. 823, 24, 46—51; Ley. East, where it was an article of faith
Alleg. 29. that the Supreme Principle, transmi-
3 The Ophites, Ixxxiv. considered the — sisse Voluntatem suam in forma Lucis
Adam Cadmon to be the source of their — fulgentis, composite in figuram huma-
system of emanations, p. 134, n. 2. mam. SHABISTANI ap. HYDE, c. 22, p.
The Jews obtaiucd the notion from the 208.
« ἢ o. oit
VALENTINUS. ܐܐܘ
in speaking of the Pythagorean arithmetical mysticism, sin the
thus sums the decad, τὸ γὰρ ἕν, δύο, τρία, τέσσαρα γίνεται ‘ee
δέκα, ὁ τέλειος ἀριθμὸς, which was perfect, as foreclosing _ 99
the series of units, all succeeding numeration being carried Ῥ ^
on by combining the self-same units with a decad. It
should be added, however, that Hippolytus also describes
the decad, in the Pythagorean theory, as symbolising ma-
terial substance ‘plus its nine accidents. This group then,
either as having a dynamic existence in the Tetrad, was in-
terealated between the Ogdoad and the Dodecad; or the
five Egyptian deities that were intercalated to bring the
twelve lunar months of thirty days into agreement with
the solar year, may have furnished the basis of the Decad,
each term, as in the evolution of the Ogdoad from the
Tetrad, having been united in ov(vyia with some other
correlative term. The Dodecad, in the more ancient
system, was in all probability zodiacal; but in the Valen-
tinian scheme it expressed that imitative progression that
was of the very essence of this theory. Thus, as in arith- p. ui.
metical notation, each successive Decad is increased by
units of addition, so the Valentinian Decad having been
completed, was re-commenced by an initial pair; and in
the same way that Bythus and Sige preceded the Pleroma
of Intelligibles, the pair now added to the Decad to
form the Dodecad, headed the world of Sensibles; and
stood midway between the world of Intellect that they
foreclosed, and the world of Matter that was next evolved.
Valentinus, therefore, may have borrowed the rough out-
line of his system from the old mythology of Egypt, but
1 Ado οὖν κατὰ τὸν Πυθαγόραν εἰσι κό-
σμοι, εἷς μὲν νοητὸς, ὃς ἔχει τὴν μονάδα
ἀρχὴν, εἷς δὲ αἴσθητος, τοῦτο δέ ἐστι
τετρακτὺς ἔχουσα v, τὴν μίαν κεραίαν,
ἀριθμὸν τέλειον᾽ καί ἐστι κατὰ τοὺς
Πυθαγορικοὺς τὸ ,ܐܬ ἡ μία κεραία, πρώτη
καὶ κυριωτάτη, καὶ τῶν νοητῶν οὐσία
νοητῶς καὶ αἰσθητῶς λαμβανομένη᾽ [adj.
ἢ] συμβεβηκότα γένη ἀσώματα ἐννέα, ἃ
χωρὶς εἶναι τῆς οὐσίας οὐ δύναται, ποιὸν
καὶ ποσὸν, καὶ πρός τι, καὶ ποῦ καὶ πότε,
καὶ κεῖσθαι, καὶ ἔχειν, καὶ ποιεῖν, καὶ πάσχ-
ew. Ἔστιν οὖν ἐννέα τὰ συμβεβηκότα
τῇ οὐσίᾳ, οἷς ἀριθμουμένη συνέχει τὸν
τέλειον ἀριθμὸν τὸν τ΄. HiPPoL. Philos,
VI. 24.
Eon con-
stituents
P. 8, n. 2.
exvili VALENTINUS.
his details were filled in with a mixed application of the
philosophy of Greece, and of the terminology of the
Christian Church.
The various emanations from the Deity, that in pre-
vious systems had been termed δυνάμεις, μεγέθη, &c. were
called by Valentinus αἰῶνες. The etymon of this term, ac-
cording to ' Aristotle, is ael ὧν, with which Plato apparently
agrees, in saying, *that the soul partakes of the reason and
harmony of sensible and eternal beings; and that time is
the reflex of eternity; ?*the Eternal being dei xard ταὐτα.
Thus, in philosophie language, αἰὼν being the converse
of time, by a natural progression it came to express the
3Deity, as the eternal antithesis of man formed in time.
So Arrian, as quoted in Grabe's note, uses the term αἰὼν
as the correlative of ἄνθρωπος. Plutarch brings the term
into still closer contact with the Gnostic sense of αἰὼν, as
involving an essential γνῶσις, when he says, that ‘a know-
ledge of things as they are, constitutes in his mind the
felicity of the Eternal, and that apart from this knowledge
immortality would be no longer life but time. But in the
older language of philosophy aiwy was to the Deity, as
time is to Man, and in the Valentinian system expressed
those co-eternal emanations from the Deity, that connected
1 dAN ἀναλλοίωτα καὶ ἀπαθῇ τὴν
ἀρίστην ἔχοντα ζωὴν, καὶ τὴν αὐταρκεστά-
τῆν, διατελεῖ τὸν ἅπαντα αἰῶνα... τὸ γὰρ
τέλος τὸ περιέχον τὸν τῆς ἑκάστου ζωῆς
χρόνον, οὗ μηθὲν ἔξω κατὰ φύσιν, αἰὼν
ἑκάστου κέκληται" κατὰ τὸν αὐτὸν δὲ
λόγον, καὶ τὸ τοῦ πάντος οὐρανοῦ τέλος,
καὶ τὸ τὸν πάντα χρόνον καὶ τὴν ἀπειρίαν
περιέχον τέλος, αἰών ἐστιν, ἀπὸ τοῦ ἀεὶ
εἶναι εἰληφὼς τὴν ἐπωνυμίαν, ἀθάνατος
καὶ θεῖος. De Cul. 1.9; Met. vit. 1072 ὃ.
3 λογισμοῦ δὲ μετέχουσα καὶ ἁρμονίας
ψυχὴ τῶν νοητῶν ἀεί τε ὄντων. Tim.
Ρ. 37 A. εἰκὼ δ᾽ ἐπινοεῖ κινητόν τινα
αἰῶνος ποιῆσαι, καὶ διακοσμῶν ἅμα οὐ-
ρανὸν ποιεῖ μένοντος αἰῶνος ἐν ἕνι κατ᾽
ἀριθμὸν ἰοῦσαν αἰώνιον εἰκόνα, τοῦτον ὃν
δὴ χρόνον ὠνομάκαμεν. 716. Ὁ. Again,
ἀλλὰ χρόνον ταῦτα αἰῶνά τε μιμουμένου
...yéyovey εἴδη, Ib. 38 Β; and cf. the
Pindaric fragment preserved by Plu-
tarch, ζῶν δὲ λείπεται αἰῶνος εἴδωλον.
Consol. ad Apoll. 120.
? In the Syriac αἰὼν is a4],
referred to ,ܐܗܝܐ I am, by Ern. 508.
Hom. will. Liv.
4 οἶμαι δὲ καὶ τῆς αἰωνίου ζωῆς, ἣν ὁ
Θεὸς εἴληχεν, εὔδαιμον εἶναι τὸ τῇ γνώσει
μὴ προαπολιπεῖν τὰ γινόμενα, τοῦ δὲ
γινώσκειν τὰ ὄντα καὶ φρονεῖν ἀφαιρε-
θέντος, οὐ βίον ἀλλὰ χρόνον εἶναι τὴν ἀθα-
γασίαν. PLUT. de Js. et Os. 1.
VALENTINUS. exix
Supreme Being with this lower world of matter and of
. Though ' Philo does not use the term, the same idea
mveyed by his λύγος, δυναμεῖς, ἰδέαι, κιτλ. We may
αἰὼν therefore, in the Valentinian acceptation of the
l, to mean an emanation from the Divine Substance,
isting co-ordinately and co-eternally with the Deity,
istinct λόγοι, the Pleroma still remaining one.
[he system of Valentinus, from abundant internal
f, is seen to have consisted of thirty /Eons; but the
ry was not spun wholly from his own brain; he bor-
d from older sources, principally indeed from Basi-
» but also from the Ophite, or *Gnostic properly so
d. Then, again, his system almost immediately di-
vated into an ‘Eastern and Western branch of the
» stock; so that we may naturally expect to find state-
ts in detail, that are not quite consistent with each
r. Taking therefore the thirty AZons as a known
tity, there arises the doubt whether Bythus and Sige
ie commencement, or Christ and the Spirit at the con-
on, are to be eliminated. Hippolytus adopts, very
essly, the former alternative, and Irensus partially
rms his statements. Bythus, She says, stood singly
alone, and was the Monadic source of the entire Ple-
ι, from which, in fact, he was distinct; a primary Horus
‘vening.
of the
Pleroma.
Indeed the synonyms whereby the first p. 100.
1ese ASons Nus was known, Pater, and Arche, shew sec. 14, 3.
See the suggestive passage Tvy-
t$ ἀξιόχρεως, x.7.A. Conf. Ling.28.
éyover δὲ καὶ τοὺς αἰῶνας ὁμωνύ-
ܙ λόγῳ λόγους. Did. Or. 25.
lo IREN.£US says that the heresi-
dopted its principles from older
c sources. p. 98.
he eastern, and possibly the more
branch, was represented by Theo-
n the διδασκαλία ἀνατολικὴ, the
¦ is described to us by Irenzus.
ܡܡ note 2, p. 99. HIPPOLYTUS
also shews that Christ and the Holy
Spirit made up the full complement of
30. Kat γίνονται τριάκοντα αἰῶνες μετὰ
τοῦ Χριστοῦ καὶ τοῦ ἁγίου Πνεύματος.
It is evident also that Jesus, in the Mar-
cosian system, represented the 30 8
that contributed to his formation; and
that Christ and the Holy Spirit were of
this number; see p. 33, where IIarpós
applies to Νοῦς. For this reason again
Bythus would seem to be independent
of the Pleroma. Compare p. 11, n. 4.
2
Rationale
Cxx VALENTINUS.
that the series ‘commenced with him, while the correlative
ct.DiL. ore. Synonyms, Proarche and Propator, as clearly mark an
p. 112.
Cf. Plat. Tim
68 £g ; Plut.
Is. et Os. 54.
after thought. Still it is very evident that the Ogdoad
was never complete without Bythus and Sige. Even the
System that described the /Eons as mere modes of the
Divine Subsistence, placed Bythus at their head.
The first Ogdoad then consisted of * Bythus and Sige,
from whence emanated Nus and Aletheia, Logos and Zoe,
Anthropos and Ecclesia, four pair of masculine and femi-
nine terms; the rationale of this Ogdoad being as follows:
Bythus or “Appnros, the First Inscrutable Cause of all, is
perfectly incomprehensible to the finite intellect, whether
of Man or Angel; Mind is no adequate term to describe
his Being; Truth is no sufficient expression of his Reality;
the Word, meaning thereby the *Philonic counterpart of
the Divine idéac of Plato, conveys no true notion of the
way in which All Things have ever been present in the
Divine Prescience; neither is Life, comprehensive as the
term is, sufficiently so to comprehend the mode of sub-
sistence of the ‘Eternal. But these several expressions of
Power and Glory co-eternal with the Deity, may serve to
unite the conception of things create and finite with the
Infinite; though, in proportion as they descended in closer
relation with the create, the Perfection of the Deity that
1 Νοῦς and 'AX ea, with the two
succeeding pairs of /Eons, are said to be
the primary root of all the succeeding
fEons; αὗται yap πρῶται κατὰ Οὐαλεν-
τῖνον ῥίζαι τῶν αἰώνων γεγόνασι. HIPP.
Ph. νι. 30. Again, when Christ and
the Holy Spirit were put forth, their
immediate origin was not referred to
Bythus, οὐ γὰρ αὐτός φησι προέβαλεν,
ἁλλὰ ὁ Νοῦς καὶ ἡ ᾿Αλήθεια, Χριστὸν
καὶ Πνεῦμα ἅγιον. VI. 3t.
3 Otherwise termed ἄρρητος, Pro-
arche and Propator. Sige however was
no true consort of Bythus, who included
in himself the idea of male and female,
being dppevoO7 dus, 99, 2, and was the
sole cause; Τελειότερος δὲ ὁ Πατὴρ, ὅτι
ἀγέννητος ὧν μόνος, διὰ πρώτης τῆς μιᾶς
συζυγίας τοῦ Νοῦ καὶ τῆς ᾿Αληθείας,
πάσας τῶν γενομενὼν προβαλεῖν εὐπόρησε
ῥίξας. Hipp. Phil. Vi. 29.
3 266, 2. Cf. also PLuT. οἱ μὲν γὰρ
ἐν οὐρανῷ καὶ ἄστροις λόγοι καὶ εἴδη καὶ
ἀπορρόαι τοῦ Θεοῦ, 72. et Os. 59. Cr. AL.
says that λόγος is a barbarian (Chaldzx-
an?) equivalent for the Platonic idea:
ἡ δὲ ἰδέα, ἐννόημα τοῦ Θεοῦ, ὅπερ ol
βάρβαροι λόγον εἰρήκασι τοῦ Θεοῦ. — Str.
¥. 3.
4 Cf. ΜΑΙΜΟΝΙΡΕΒ, p. 108, n. 2.
VALENTINUS. exxl
nsists in an entire abstraction from the material, was of the
rered, as it was thought, and became in a certain Qgdond.
186 qualified; so that the Mind of the Deity, or Nous,
at, together with Truth, was wholly cognisant of the
ing and Nature of Bythus, transmitted that knowledge
& fainter degree to the Word, or Divine Exemplar of
l things create, and his consorted Life; to use the M Op. 2 αἵ.
ustration of Philo; the magnet holds a whole series of de- 59 Arar "Phys.
ched rings, but with a force that decreases in an inverse 35,2. "
tio to the increasing distance. The Divine principle of
γνῶσις then was the virtue that constituted the life of the ». 51.
itire Pleroma, but in this way there was an original taint
imperfection in it, from which none but Movoyevys or
οὖς alone was free. The first three pairs of ons there-
re, counting Bythus and Sige, may be referred to the
sation of the One Supreme Deity existing absolutely as
lind; and relatively also as Mind eternally cognisant of all
‘ings, before they had been called into existence. This
lative notion of the Divine Mind in its contemplative
spect as Λόγος, serves to introduce the most perfect of
‘od’s works, the prototypal Idea of Man, Humanity in the
bstract, so far as it is connected with the Supreme by a
‘ue gnosis, and therefore chosen and elect in contradis-
nection to those who have no such gift, and are wholly
icapable of the glories of the Pleroma; hence the notion
f an Ecclesia, or separation of the seed, possessed of this
ttribute of knowledge, from the rest of Mankind; and by
natural progression, the emanation of Logos and Zoe de-
eloped itself as Ἄνθρωπος and ᾿ΕΚκκλησία; i.e. Man, as
2deemed to God from the world, subsisted in the fore-
nowledge of the Logos, and therefore of the Deity, from pia or. «.
ll eternity. It was the heretical phase of a Catholic
uth; and all these terms, as we have seen, were taken
om the opening of S. John's Gospel.
We proceed now with the Decad and Dodecad, the
Rationale
of the
Decad
Pp. xliv.
Cf. Did. Or.
17.
CXXxil VALENTINUS.
series of five and of six συζυγίαι evolved from the first
Ogdoad. Here again there was considerable discrepancy
' in the several sections of the Valentinian school. Irenzus
says throughout, that Λόγος and Ζωὴ evolved the Decad,
while the Dodecad proceeded forth from “AvOpwwos and
"ExxAyoia, whereas Hippolytus says that Νοῦς and ᾿Αλήθεια
sent forth the Decad, the 'Dodecad being the offset of
Λόγος and Zwy. Reasons are assigned by him that give
rather an air of probability to this statement; the names
also of the /Eons are in harmony with it. He says, that
Νοῦς and ᾿Αλήθεια perceiving that Λόγος and Ζωὴ possessed
the generative faculty, when Ἄνθρωπος and ’ExxAyoia were
evolved, evinced their gratitude to the Supreme by put-
ting forth a Decad, the most *perfect number of ‘ons;
because Bythus was the most perfect, as having evolved
by his own individual energy, the source and germ of the
entire Pleroma. Similarly Νοῦς and ᾿Αλήθεια being imper-
fect, as not possessing that power of independent produc-
tion, Λόγος and Ζωὴ honoured them with a series, but of
an *imperfect number, and put forth the Dodecad. Thus
the Decad describes attributes and qualities that agree
closely with the hypothesis that they emanated from Nus;
and the male terms were Bythius, Ageratos, Autophyes,
Akinetos, and Monogenes; while the feminine σύζυγοι are
suggestive of the intermingling, as it were, of the Finite
with the Infinite, with an anticipated solution of the result-
ing discord in final harmony; they were Mizis, Henosis,
*! Hedone, Syncrasis, and Macaria.
The Dodecad exhibits names that are no less appli-
1 Οὗτοι δώδεκα [leg. δέκα] αἰῶνες, without note or comment; but the cor-
ods τινὲς μὲν ὑπὸ τοῦ Nob καὶ τῆς rect reading is manifestly ἀλλὰ γὰρ ἐν
᾿Αληθείας λέγουσι, τινὲς δὲ ὑπὸ τοῦ Aó- ἀτελεῖ. In the last line also of the same
you καὶ τῆς Ζωῆς x.7r.\. Hipp. PA. VI. — pagethe reader may note the correction,
30. Δέκα δὲ οἱ τοῦ Νοῦς καὶ τῆς ᾿Αληθείας,
3 i.e. in the Pythagorean sense. δωδέκα δὲ ol τοῦ Λόγου kal τῆς Ζωῆς.
3 MILLER prints ἀλλὰ γὰρ ἀνατελεῖ, 4 See Ixxxi. 7, 9, lxxxii. 5, lxiii. 1.
VALENTINUS. exxiii
to Λόγος and Zwy. It was to the Decad, as the
neration of Man is to the Creation; and it shadowed
the work of the Spirit in the Regeneration of Man,
ecipient of that Divine seed or γνῶσις, which is his
life everlastingly decreed in the will of the Supreme.
we meet with the male terms Paracletus or ? Delegate,
cos, the source of filial adoption, Metricos, the reflex
ie work of the Spirit, the Eternal, the Called, and
Destined; Aionios, Ecclesiasticos, and Theletos. While
irst three female /Eons speak for themselves as the
of grace, Pistis, Elpis, Agape; the ‘fourth is the
alistic 71J'3, σύνεσις, the last, 719211, (or rather 71237,
. ix. 1,) σοφία, of the same system, while the penulti-
Μακαριότης was in all probability MIYN, the Syrian
ina (Glücksgóttin, Gesen.) or Astarte, incorporated by
ieresiarch to attract converts from among the Syrian
1en. So far it is not difficult to trace a certain kind
tttonale in the Valentinian system; and taking it as a
e, it was an attempt to exhibit Biblical truths, with a
sophic colouring, and with an Oriental application of
manative theory to the ideas of the philosopher. In
it was a purely syncretic combination, in which each
[ere again HIPPOLYTUS notes a
account, ἕτεροι δὲ τοὺς δώδεκα, ὑπὸ
Oparrov καὶ τῆς ᾿Εκκλησίας, ἕτεροι
τοῦ Λόγου καὶ τῆς Ζωῆς. Ph. VI. 30.
‘HILO uses the term in this sense,
δὲ παρακλήτῳ, τίς yap ἣν ἕτερος ;
δὲ ἑαυτῷ χρησάμενος ὁ Θεός x.7.X.
9p. 6. Again, παράκλητον ἐπαγό-
OW, k. T. X. ἰδ. 59. The Christian
tion that Valentinus had received,
e liberal use that he made of S.
Gospel, (see 1. 75— 83, I. 46,)
justify the supposition that he
he word as our Saviour, who
mising ἄλλον παράκλητον Joh.
, implied that himself was rapd-
as in fact the same Apostle
im, 1 Joh. ii. τ. In the Didasc.
Or. the same term is declared by Theo-
dotus to be the synonym of Jesus; see
p. 38, 1, 2, 3, but it is clearly in the
sense of Delegate, ὅτι πλήρης τῶν αἰώνων
ἐλήλυθεν, ὡς ἀπὸ τοῦ ὅλου προελθών,
and TERTULLIAN says, vicarium praficit
Paracletum, Soterem, c. Val. 16. Here
it is applied to the Spirit, as I imagine,
in the same sense, as the vicarious re-
presentative of the Pleroma in the elect
geed.
3 The Spirit throughout the Gnostic
systems was considered as feminine.
(See pp. 22, 3; 33, 1; 46, 224, 225;
234, 4.) So in the Cabbala 3° is the
Supreme Mother, ܡܟܐ the Mother
Inferior. Cabb. Denud. τι. i. 362, 363.
And see PHILO, de Ebr. $8.
and
Dodecad.
ΒΕ exxiv VALENTINUS.
Enthyme- notion as it arises may be referred with a tolerable degree
_ "" of certainty to its origin, sometimes in the Oriental
theosophy, sometimes in the Jewish Cabbala, but far
more frequently in the Greek philosophy.
We turn now to a scarcely less abstruse subject, the
Valentinian account of the Creation of the world. It may
be premised that it agrees neither with the philosophical
notion that matter is eternal, simply because nothing can
come of nothing; nor with the later Oriental view, that
matter is the matrix of the evil principle, eternally co-ex-
isting with Supreme good, and contending for the mastery;
p. 8. on the contrary, Bythus, in the beginning, was a solitary
abstraction, and it was only after many successive emana-
tions, that 'matter was brought. to the birth. There was a
recognition of the Eastern principle, so far as it was
thought impossible that gross matter should be evolved
immediately from that which is purely spiritual substance;
but virtually the Mosaic account was adopted, that God
created the Heaven and Earth, and all the generations of
them; and so far, as we have seen, the Basilidian system
also agreed. The Valentinian theory then exhibits the
following notions. In the first place *Love was the impul-
sive principle that caused the emission of the Only-begot-
ten Νοῦς, and ᾿Αλήθεια, and a Divine 3ἐνθύμησις was its
mode. But *I'»ocis was the substance in which Νοῦς was
evolved; and that which in Bythus was an impulsive Love,
developing itself in the Divine conception, was engendered
| Cf. πρώτην ἀρχὴν ἐσχηκέναι τὴν
οὐσίαν, p. 17, where see the note also;
the first germ of all things is expressly
referred to Bythus, as ἀρχὴ τῶν πάντων,
καὶ καθάπερ σπέρμα, p. 9.
3 p. 99, n. 3. Compare also Did.
Or. 7. γέγονεν οὖν καὶ ὁ ἀπὸ γνώσεως,
τουτέστι τῆς πατρικῆς ἐνθυμήσεως προελ-
θὼν, γνῶσις [ f. ܐ . νοῦς qu. ΓΝΟΥ͂Σ] τουτ-
ἔστιν ὁ υἱὸς, ὅτι δι᾽ υἱοῦ ὁ πατὴρ ἐγνώσθη
τὸ δὲ τῆς ἀγαπῆς πνεῦμα κέκραται τῷ τῆς
γνώσεως, ὡς πατὴρ υἱῷ, καὶ ἐνθύμησις
ἀληθείᾳ, ἀπ' ἀληθείας προελθὸν ws ἀπὸ
ἐνθυμήσεως 7) γνῶσις. ܕ
8 p. r4, n. 4. Similarly Ennea
and Thelema were the two co-ordinates
of Bythus, in the Ptolemean view, p.
107.
* p. 13, $ 2, beg.; 22, 1; 53,1.
5 Compare πρόφασιν μὲν ἀγαπῆς,
κιτιλ. with πάθος... ὁ ἐνήρξατο ἐν τοῖς
περὶ τὸν Νοῦν, 14, 4, also 76, 2.
VALENTINUS. CXXV
h successive emanation, as an ἐνθύμησις Or intentio Gnosis.
. whereby every on desired a perfect knowledge of > -
8. 17118 “νώσις, in each successive development, be-
weaker; while, in proportion to its declining strength,
lesire for unattainable knowledge was intensified,
ܐ point was gained, when γνῶσις was at its minimum,
he primordial ἐνθύμησις at its maximum of develop-
it was under this condition that Sophia trans- ὑρ. 15, @,1.
id the bounds of the Pleroma, in her desire to know
s in his Ineffable glory; and her longing threatened
ily to *resolve her into the entire substance ‘(es τὴν
ὑσίαν) of Bythus, i.e. her Enthymesis into the Love
ich it was the representative, and her gnosis into the
science of the Omniscient; when the 5entire body of ܙ 16, δ.
, becoming alarmed, lest in her fate they should be-
heir own, as sharing with her the same Enthymesis,
ght Bythus to alleviate her distress. It was at this
that a boundary line was first drawn around the Ple-
and *Horus was evolved by Bythus as the stay and
rt of the whole system; he was in the image of
s, unpaired, and without sex, and was put forth
rh Monogenes, that the remedy might be co-extensive
pare the Marcosian view, ὡς ἐν πολλῇ ὕλῃ, represented Platoni-
131, and 310, I. cally as ἄπειρον, p. 27. The opening of
»p. 14, ἢ. 2. Compare also the
n notion, p. cv. It may be
, that ἐνθύμησις, Act. xvii. 29,
wed in the Peshito vers. by
γνῶσις. Also that vols was
vy the reaction of Bythus upon
Mind; διὰ τῆς ἐνθυμήσεως τῆς
bs ἂν ἑαυτὸν ἐγνωκὼς, πνεῦμα
οὔσης ἐν ἑνώσει προέβαλε, τὸν
Did. Or. 7.
τῆς γλυκύτητος... ἂν καταπεπό-
d.
view of Neander, Bee p. 15,
, the sequel conveys the notion
al substance: compare p. 24,
the Didasc. Or. as emended by Bernays
also favours this view; Christ, it is
said, commended Sophia in her passion
to the Father, fa μὴ κατασχέθη ἐνταῦθα
ὑπὸ τῶν ἀριστερῶν δυνάμεων, 8 1, where
ἀριστερῶν has been substituted for the
old reading στερίσκειν.
5 Perhaps in p. 15, ὕλην, was an
early gloss upon οὐσίαν, in its Aristotelian
sense of matter, but read by the trans-
lator and others as ὅλην.
$ pp. 15,17. Hippolytus, however,
places first the emanation of Christ
and the Holy Spirit, as making up the
complement of thirty -Hons. See 20, 4.
Enthyme-
sis and her
Passion,
pp. exix. 1,
exx. 2.
Prov. ix. 1.
exxvi VALENTINUS.
with the disorder, ἐνθύμησις having been developed with
the first evolution of Νοῦς. This Horus had a two-fold
function, being both confirmative as ὅρος, and separative
as !gravpos: in either respect he strengthened and sup-
ported Sophia, and having separated her from her passion,
kept it from re-entering the Pleroma on the one hand,
while on the other he stopped all further egress to the other
JEons. *Elsewhere Horus is said to have been distinctly
double; one boundary intervening between Bythus and the
Pleroma, and a second shutting off Achamoth, the hyposta-
tised Enthymesis of Sophia, ?that is, the lower Ogdoad
from the Pleroma. These /Eons were as the idea of Plato,
having each an individual Divine character; each was a
reflex of the Divine Mind, and each was the *archetypal
representative of a subsequently created system. The per-
sonification of Wisdom by King Solomon, in the Book of
Proverbs, and again by the writer of the apocryphal book,
in no way offends our sense of the true and edifying.
The inspired writer ascribed to Wisdom the principal
agency in creating the world, so also did the heretic; only
then he intercalated a whole system of Divine entities,
and developed in an absurd and extravagantly grotesque
manner material substance from spiritual; giving a shock
to our feeling of reverence, and at the same time to
common sense.
1 σταυρὸς meaning, not a cross but a
stockade fence, formed of σταυροὶ or
σειόμενα καὶ ἀναλικνώμενα, τὰ μὲν πυκνὰ
καὶ βαρέα ἄλλῃ, τὰ δὲ μανὰ καὶ κοῦφα εἰς
stakes. HIPPOLYTUS calls it χαράκωμα.
See p. 18, n. 2: for the other names of
Horus, see the notes on pp. 18, 19; to
which we may add the suggestion, that
Valentinus borrowed his notion of Car-
pistes, the separator of chaff from the
grain, from PLATO, where he speaks
of the violent separative κίνησις of the
material elements: Ta δὲ κινούμενα
ἄλλα ἄλλοσε ἀεὶ φέρεσθαι διακρινόμενα,
ὥσπερ τὰ ὑπὸ τῶν πλοκάνων τε καὶ
ὀργάνων τῶν περὶ τὴν τοῦ σίτου κάθαρσιν
ἑτέραν ἵζει φερόμενα ἕδρα» τότε οὕτω τὰ
τέτταρα γένη σειόμενα ὑπὸ τῆς δεξαμένης,
kwoupéyyns αὐτῆς οἷον ὀργάνου σεισμὸν
παρέχοντος, κιτιλ. Tim. p. 53. The
modern dressing machine is described.
3 p. 100, ὅρου: re δύο ὑπέθετο. x. τ. Δ.
3 ἡ καλουμένη κατ᾽ αὐτοὺς ᾿ΟὙδοὰς,
ἡ ἐκτὸς ληρώματος Σοφία. PÀ. vi. 31.
4 Ἕκαστος τών αἰώνων ἴδιον ἔχει πλή-
pupa τὴν σύζνγον. Ὅσα οὖν ἐκ συϊζνγίας,
φασὶ, προέρχεται πληρώματά ἐστιν, ὅσα
δὲ ἀπὸ ἑνὸς, εἰκόνες. Did. Or. 31.
VALENTINUS. exxvii
Hitherto we have detected nothing approaching to a eliminated
materialisation of these /Eons; the first step in this direc- from the
tion was the separation of ! Enthymesis with its incidental
passion from Sophia, who then returned into the Ple.
roma relieved of her craving for forbidden knowledge,
and established in that which is the only guarantee for
continued duration, the conviction that the Supreme Being
is wholly ineffable and inscrutable. But her Enthymesis
with its passion remained without the Pleroma, as an
abortive substance, spiritual in its character, but *without
form, and void of ideality, though endued with ?something
of the on’s impulsive character; wherefore as being
without form, the paternally *generated element, mere
substance being inherited from the mother, Enthymesis
was known as the weak and female product, and was
named * Achamoth, Solomon's equivalent for Wisdom, and
her za05 eventually were hypostatised as distinct material y. ss s.
substance.
In order to preserve the ons for the future from
similar passion, Nus, *by the Father's forecast, put forth
another συζυγία, Christ and the Holy Spirit; the latter
throughout the Gnostic systems involving ‘the feminine
1 Enthymesis or Achamoth, as the 5 p. 31, i. e. DD2D, plural in form,
representative of the arrhenothele By-
thus, received a variety of names, the
feminine titles of Mother, Ogdoas, Wis-
dom, Earth, Jerusalem, and Spirit, 46,
as also the male appellation of Lord.
3 The Hippolytan text is faulty.
The abortion of Sophia is styled οὐσίαν
εὔμορφαν xal εὐκατασκεύαστον, but the
seripture quotation that immediately
follows, suggests the true reading, ἡ δὲ
ἢ ἣν ἀόρατος καὶ dxarackxetbacros. It
should be noted that Achamoth repre-
sents the unorganised state of the Pla-
tonic soul, as yet void of Intellect.
3 φυσικήν τινα Αἰώνος ὁρμὴν rvyxd-
νουσαν. Ibid. Cf. p. 33.
4 p. τό, 4; p. 20, 1; p. 32, n. 2, 3.
3
܇ 4
but in power a singular noun. Prov. i.
20, ix. 1. Possibly also, xiv. r. The
Valentinian Achamoth is clearly iden-
tical with this Hebrew term; for THEO-
DOTUSB after citing Prov. ix. 1, proceeds,
καὶ πρῶτον πάντων προβάλλεται εἰκόνα
τοῦ πατρὸς, Θεὸν δι’ οὗ ἐποίησεν τὸν
οὐρανὸν καὶ τὴν γῆν, κιτιλ. Did. Or.
46.
5 κατὰ προμήθειαν τοῦ Πατρός, but
evolved by Νοῦς, p. 21, as HiPPOLYTUS
has said, ὁ Χριστὸς ἐπιπροβληθεὶς ἀπὸ
τοῦ Νοῦ καὶ τῆς ᾿Αληθείας, ἐμόρφωσε,
K. T. À. VI. 3I.
? p. 33, n. 1 ; p. 46; and p. 101; but
PHILO suggested the peculiarity, p. liv.
6; cxxiii. 2.
exxviii VALENTINUS.
notion. First of all Christ confirmed the ons of the
— — — Pleroma, by conveying to them the knowledge that the
Supreme is wholly incomprehensibké, ,and that their only
!gecurity lay in a full conviction of this truth; but that the
source of their being and formation, was that which may
be conceived of Him, τῆς δὲ γενέσεως avrov ?[avrov] xai
μορφώσεως τὸ ? The Holy Spirit then
perfected so completely the harmony of the Pleroma, that
each ZEon became one with the others, and the style and
title of each individual became the designation of the
rest; then the entire body, like the Siren, so poetically ima-
gined by Plato as the harmony of each mundane orbit, or
like the rolling spheres of Pythagoras, or, if it may be
added without irreverence, like the Sons of God of the
patriarch Job, pealed forth the ‘praises of Bythus, who
reciprocated their joy.
But their praise took also a practical turn. For as the
JEons were now τὰ πάντα ἐν πᾶσιν, 80 each contributed
that which was most excellent in his individual being, for
the formation of Jesus or Soter, τελειότατον κάλλος τε καὶ
ἄστρον πληρώματος. Misappreciated Scripture once more
was the guide, which says, ev αὐτῷ evddxnoe πᾶν τὸ πλήρωμα
κατοικῆσαι, and again, ἀνακεφαλαιώσασθαι Tu πάντα ἐν TQ
Χριστῷ". This last and final product of the Pleroma
was called Soter, Christ, Logos, 9"OXov, and Πᾶν, as being
A » ^^
καταληπτον avTOV.
1 See p. 21, 3.
3 The reading αὐτῶν being confirmed
by TERTULLIAN, p. 21, n. 4.
3 Hence the Enthymesis of Sophia
was ἄμορφος kal ἀνείδης, διὰ τοῦ μηδὲν
καταλαβεῖν, p. 20, n. 2, and again ὥσπερ
ἔκτρωμα διὰ τὸ μηδὲν κατειληφέναι, Ῥ.
31, n. 2.
4 μετὰ μεγάλης χαρᾶς ὑμνῆσαι τὸν
Προπάτορα, πολλῆς εὐφρασίας μετα-
σχόντα, p. 23.
5 Other texts to the same point of
Valentinian application are added, p.
29. In this respect Soter was the coun-
terpart of Bythus, ¢ γὰρ τῷ ἀγεννήτῳ
φησὶν ἔστι πάντα ὁμοῦ. Hipe. Ph. vi. 30.
6 p. 279, 2. Salvatorem, quem etiam
Totum. Cf. Did. Or. 23. Possibly the Stoic
distinction between τὸ πᾶν and τὸ ὅλον
led to the adoption of this term. Tota-
lity bore reference to the entire pleroma
exclusive of τὸ κενὸν, cf. 31, 4, and
II. iii. vii.; and according to StoBzus,
Phys. τ. 3, οἱ Στωικοὶ διαφέρειν τὸ πᾶν καὶ
τὸ ὅλον᾽ πᾶν μὲν γὰρ εἶναι σὺν τῷ κενῷ τῷ
ἀπείρῳ, ὅλον δὲ χωρὶς τοῦ κενοῦ τὸν κόσμον.
p. 53. The same idea is observable in
the Rep. p. 273.
VALENTINUS. exxix
ll With him also was evolved a body-guard of Formation
ate (ὁμογενεῖς) though not consubstantial angels. _
t may be observed here that Christ, the σύζυγος of». 96
Toly Spirit, was ὁ πρῶτος and o ἄνω Χριστὸς, while the 15,5
1d Christ was a synonym of Jesus; there was also ܝ
. Christ, κατ᾽ οἰκονομίαν, who was born of the Virgin ws
ωλῆνος, and a fourth, that descended as a dove; shew-
iltogether a type of the Tetrad. Christ now confer- p. 61,1.
ipon Achamoth that definite conformation, κατ᾽ οὐσίαν, 0:
gh not κατὰ γνῶσιν, that enabled her to set in order
world of matter. For Enthymesis, separate from
ia, and remaining without the Pleroma, lay ev σκιᾶς p.s..
ενώματος τόποις, the Mosaic chaos, Without form and
or rather the Platonic whirl of rude and undigested p.*.2,
er. And first, Christ was said to have stretched forth
nd the bounds of the Pleroma, διὰ τοῦ σταυροῦ ἐπεκτα- .ܡ
z, and to have formed 'Achamoth substantially, though
yet spiritually κατὰ γνῶσιν. It was also a secondary
of the many generations, during which man’s natural
»n existed, partially lighted up by the Logos, but unre-
xed by the Spirit, that intervened before Christ came in
fesh. Then after the formation of Achamoth, Christ
drew once more into the Pleroma, and left her en-
2d, scarcely with a rational intellect, but with an instinct
impelled her forward in pursuit of the receding light
hrist; *xai ἔμφρονα γενομένην ἐπὶ ζήτησιν ὁρμῆσαι τοῦ p. 53.
When IREN US says that Enthy-
at first ἄμορφος καὶ ἀνείδεος, was
ards formed by the energy of
, and endued with intelligence,
θεῖσάν re αὐτὴν καὶ ἔμφρονα yern-
, he expresses very closely the
tic notion, that the everchanging
al chaos was animated with a soul,
ed, and deprived of intelligence,
»werned only by a blind necessity;
tod endued this rudimental soul
itellect ; subsequently the material
VOL. I.
world was organised, when the reason-
able soul was placed in it, and the
world became an animal endowed with
intellect. Achamoth appears to have
been to the Platonic ψυχὴ, as the Pla-
tonic idea was to matter; i.e. its ante-
cedent type. Demiurge was the actual
soul of the world.
3 ἔμφρονος, it may be noted, is a term
used by PLATO Tim. p. 46 E: ras τῆς
ἔμφρονος φύσεως αἰτίας πρώτας pera-
διώκει.
i
Platonic
Time. 50.
CXXX VALENTINUS.
καταλιπόντος αὐτὴν φωτός. Horus however interposed, as
in the case of Sophia, and prevented her onward move-
ment. She remained in solitude therefore, without the
Pleroma, the victim of manifold distracting πάθη, fearing,
doubting, and, as having received no formation κατὰ "γνῶσιν,
ignorant, One feature, however, in her constitution was
peculiar to Enthymesis, that did not attach to Sophia,
namely her conversion, from which there first resulted
the prototypal soul of the world, and the Demiurge; and
afterwards from her sorrow, fear, and various πάθη, all
other created substance. So in her tears 'flowed forth the
element of water; and light from her hysterical laugh;
while her grief and consternation gave birth to other
elements. Even so, however, Valentinus may not have
intended that the *gross matter of the elements now had
their origin, but only that their ideal substance received
its being in her πάθη: for it is stated in the sequel that the
Demiurge was the maker of the light and of the heavy, of
the buoyant and of the gravitating, *and it was only then
that matter had its μέθεξις with ideal form. If so we have
another point of connexion between Achamoth and the
unformed Platonic matter. Thus τόπος, the space that
the create should occupy, or τὸ ἐκμαγεῖον, the mould that
receives the form, or τὸ ev ᾧ γίγνεται, that in which sub-
stance is produced, is in the Platonic system as a ‘primitive
1 VALENTINUS here borrowed a
poetical myth from PYTHAGORAS, as
instanced by PLUTARCH, δόξει δὲ καὶ τὸ
ὑπὸ τῶν Πυθαγορικῶν λεγόμενον, ὡς ἡ
θαλάττη Kpdvou δάκρυόν ἐστιν, x.7.X.
de Is. et Os. c. 32. See also p. xxxi. 2.
3 Just as the first ideal matter of
PLATO was undefined and undefinable,
it was neither earth, air, fire, or water,
pare ὅσα ἐκ τούτων, μήτε ἐξ ὧν ταῦτα
γέγονεν, ἀλλ᾽ ἀόρατον εἶδός τι καὶ ἄμορ-
gov, πανδεχὲς, μεταλαμβάνον δὲ ἀπορώ-
τατά πῃ τοῦ νοητοῦ, καὶ δυσαλώτατον
αὐτὸ λέγοντες οὐ ψευσόμεθα. Tim. 51 A.
3 In the Aristotelian theory, matter
without form had substance though no
true body, of which the ideal form was
a necessary element; ὅν τρόπον γὰρ rà
εἶδος τῆς ὕλης ἀφαιρεθὲν ἀσώματὸν εἶναι
τυγχάνει, οὕτως καὶ τὴν ὕλην τοῦ εἴδους
χωρισθέντος, οὐ σῶμα. Δεῖν γὰρ ἀμφοῖν
τῆς συνόδου πρὸς τὴν τοῦ σώματος ὑπό-
στασιν. Stos. Phys. 1. xi. 4.
4 Which however, as the philosopher
confesses, can be brought home to the
senses only as a dream, μόγις πιστὸν, ὁ
δὴ ὀνειροπολοῦμεν βλέποντες. Tim.
VALENTINUS. exxxi
substance, the antecedent representative of grosser matter; analogies.
the counterpart of which we easily identify in this transcen-
dental product of Achamoth's passion. To ev ᾧ yiryveracis
sufhciently descriptive of the lower Ogdoas the region of
Achamoth; it was the cradle of creation, from whence the
earliest germ of the material dated its rise. Again, ! τόπος,
the habitat of Demiurge, was in the Platonic scheme the
recipient of the eternal conception of things material in
the Divine Intelligence, and it had its counterpart in the
Pythagorean τὸ κενὸν, the breathing ground, as it were, of
the animated world; ?oi Πυθαγόρον ἐκτὸς elvat ToU κόσμου
κενὸν, eis $ ἀναπνεῖ ὁ κόσμος kai ἐξ ov. Achamoth then
was placed for the present eis τὸν ὑπερουράνιον τόπον τούτ- p. 48.
εστιν ἐν τῇ μεσότητι, Where the term μεσότης also was
suggested by Plato's μεσότητες or harmonic means, which Tim. x4.
he interposes in the generation of ψυχή. And further the
constitution of Demiurge himself, intellectual but not
spiritual, and evolved by Achamoth at the same time with
the prot-ideal substance of matter, is in close harmony
with the formation of the mundane soul in Plato; the
Creator having taken a portion of indivisible substance, aei Tim. 35.
κατὰ ταὐτὰ, eternally the same, and of that which is divisi-
ble, formed of them a third mean substance τρίτον et
ἀμφοῖν ἐν μέσῳ ξυνεκοράσατο οὐσίας εἶδος, consisting in part
of each, τῆς τε ταὐτοῦ φύσεως αὖ περὶ καὶ τῆς θατέρου, and
placed the substance, thus formed, midway between the
divisible and the indivisible, κατὰ ταῦτα ξυνέστησεν ev μέσῳ
TOU Te ἀμεροὺς αὐτῶν Kal τοῦ κατὰ τὰ σώματα μεριστοῦ.
Still this composite substance was only ideal, τρία λαβὼν
αὐτὰ ὄντα συνεκεράσατο εἰς μίαν πάντα ἰδέαν" in all of which
terms we trace the original of the Valentinian evolution
of Achamoth, and the animal principle Demiurge, as also
1 Πλάτων τόπον εἶναι τὸ μεταλητ- μένην. STOB. I. xviii. 4.
τικὸν τῶν εἰδῶν, ὅπερ εἴρηκε μεταφορικῶς 3 Sros. Phys. 1. xviii. 4.
τὴν ὕλην, καθάπερ rwà τιθήνην καὶ δεξα-
Formation
κατὰ
γνῶσιν.
pp. xcix. c.
p. 38, 3.
p. 23.
exxxli VALENTINUS.
of their particular sphere midway between the Pleroma and
the world of matter. Enthymesis next became a suppliant
for the return of Christ, whose Light had receded into
the Pleroma, leaving however a certain shadow of glory,
which, when contrasted with chaotic darkness, was positive
light. So in the Didasc. Or. upon Lam. iv. 20, ἐν τῇ σκιᾷ
αὐτοῦ ζήσονται, it is said, σκιὰ γὰρ τῆς δόξης τοῦ Σωτῆρος
τῆς παρὰ τῷ Πάατρι, ἢ παρουσία ἡ ἐνταῦθα, φωτὸς δὲ σκιὰ
οὐ σκότος ἀλλὰ φωτισμός ἐστιν. ᾧ 18. It was a reproduc-
tion of the inherent aroma τῆς viornros of the Basilidian
scheme. Christ in answer to her prayer sent the Paraclete
or Saviour, endowed with the same collective gifts as Jesus,
and accompanied by an angelic 'body-guard. Achamoth
at first was alarmed at the glorious apparition, and veiled
her face δι΄ αἰδῶ, symbolising perhaps the Platonic notion
that before the orderly creation of the world commenced,
matter and the soul were wholly unguided by intellect,
and obeyed simply the rule of blind necessity, ἐξ ἀνάγκης
κινούντων.
Next, Achamoth received from the Saviour the for-
mation κατὰ γνῶσιν, denied under the former revelation
of the principal *Christ, and was set free from her
πάθη. These were imperishable, as having originated in
the /Eon Sophia, they were therefore hypostatised, as the
ideal substance ?of matter; and it is at this point that we
first observe the ‘introductiou of the element of evil into
1 Cf. the στρατιῶται θεοί of the Py-
thagorean Onatas, τοὶ δ᾽ ἄλλοι θεοὶ worl
τὸν πρᾶτον θεὸν καὶ νοατὸν οὕτως ἔχοντι,
ὥσπερ χορενταὶ ποτὶ κορυφαῖον, καὶ στρα-
τιῶται ποτὶ στραταγόν. | STOB. I. ii. 28,
39.
3 p. 41. The Valentinian reproduc-
tion of Christ in various phases, is in
complete harmony with the Egyptian
mythological permutations, see pp. xx.
xxii.
8 See p. 40, n. 3, where for un-
organised, a better term would be un-
formed, the idea followed being that of
PLATO'S first matter.
* Note however, that evil, thus arising
from the Enthymesis of Sophia, is traced
back to the primary emanation Nus,
and had its source in Bythus, (p. 14,
n. 4), just as in the Zoroastrian theory
light and darkness, as two co-ordinate
ideas, sprung from the Infinite, pp. xiv.
xv. The origin of evil therefore was
antecedent to any contact with matter.
VALENTINUS. CXXXill
the world of matter; for by reason of these πάθη or Spiritual
affections, the idea first, and consequently the substance of Principle.
matter obtained a double character; of passion, which was |
evil, and of convertibility; in the words of our author,
πρὸς τὸ γενέσθαι δύο οὐσίας, τὴν φαύλην τῶν παθῶν, τήν ταν. ¢.
τῆς ἐπιστροφῆς ἐμπαθῆ. Further, by reason of this hypo-
statising of ideal matter, the Saviour was said to have
created the world δυνάμει, virtually, though not actually. ܐ
Achamoth now separate from grosser passion, conceived,
from the vision of the Saviour’s angelic retinue, the spiritual
principle, afterwards infused into the elect souls. The origin
of all created substance, matter, soul, and spirit, is thus
accounted for, ev δυνάμει: the formation of the first two
principles was within the province of Achamoth, that of
the latter was beyond her power, as having like herself
emanated from the Pleroma, but endued with that essen-
tial 1 γνῶσις which was as the life of the perfect ons.
The principle that corresponds most closely with the
mundane soul of Plato was now evolved, Demiurge, the
king and father of all * psychic and *hylic substance. The p 4.
former of these in imitation of the Platonic, or more cor-
rectly perhaps of the ‘Pythagorean notion, was termed
δεξιὸν or the dexíral principle, the latter ἀριστερὸν or
In the Platonic system these relative expres-
, in the earlier theory,
sinistral.
sions had an ‘astronomical bearing
Not very dissimilar was the Pythagorean
theory, that evil was co-ordinate with the
evolution of the Dyad; τῶν ἀρχῶν τὴν
μὲν μονάδα θεὸν καὶ τἀγαθὸν, ἥτις ἐστὶν
$ τοῦ νόος φύσις, αὐτὸς ὁ νοῦς, καὶ τὴν
ἀόριστον δυάδα δαίμονα, καὶ τὸ κακὸν, περὶ
ἣν ἐστι τὸ ὑλικὸν πλῆθος. STos. I. ii. 29.
1.21, 1, and see Index, v. γνῶσις.
3 γῶν ὁμοουσίων αὐτῷ, τουτέστι τῶν
ψυχικῶν. It was evolved from the pas-
sion of fear, the instinctive cause of
animal self-preservation. Cf. also the
Basilidian notion, CLEM. AL. Str. τι. 8.
3 τῶν ἐκ τοῦ πάθους kal τῆς ὕλης.
4 Οἱ μὲν Πυθαγορικοὶ διὰ πλειόνων
ὀνομάτων κατηγοροῦσι, τοῦ μὲν ἀγαθοῦ
τὸ & τὸ πεπερασμένον τὸ μένον τὸ εὐθὺ
τὸ περισσὸν τὸ τετράγωνον τὸ ἴσον τὸ
δεξιὸν τὸ λαμπρόν' τοῦ δὲ κακοῦ τὴν
δυάδα τὸ ἄπειρον τὸ φερόμενον τὸ κάμ-
πυλον τὸ ἄρτιον τὸ ἑτερόμηκες τὸ ἄνισον
τὸ ἀριστερὸν τὸ σκοτεινὸν, ὥστε ταύτας
ἀρχὰς γενέσεως ὑποκειμένας. PLuUT. de
Is. et Os. c. 48.
5 rhy μὲν οὖν ἔξω φορὰν, ἐπεφήμισεν
εἶναι τῆς ταὐτοῦ φύσεως, τὴν δὲ ἐντὸς τῆς
Right and
Left.
CXXXIV VALENTINUS.
as in the Valentinian they involved a !moral notion;
` — 7 and the idea has descended to us through the ?Latin
and German languages. *Plutarch assigns an Eastern
origin to the fancy, and terming it παμπάλαιος δόξα, says
that two co-ordinate principles were believed to exist, the
one of good, right and true, the other of evil, and directly
antagonistic of the former. *Lactantius apparently copies
his statement. In the 5Jewish Cabbalistic writings we
find the same idea, whether borrowed from Greek philoso-
phy or from the East; and in man's constitution, soul and
spirit are symbolised by the right and left sides of the body,
while Macroprosopus or ` ¦ ܠܶܐ T'ON, the Infinite Source
0arépov: τὴν μὲν δὴ ταὐτοῦ, κατὰ πλευ-
ρὰν ἐπὶ δεξιὰ περιήγαγε, τὴν δὲ θατέρου,
κατὰ διάμετρον, ἐπ᾿ ἀριστερά. PLATO,
Tim. p. 360. The philosopher however
is speaking of the equatorial circle and
the ecliptic; of which the one was ex-
ternal to the other, and forming an
angle with it. The East is here τὸ
δεξιόν, the West τὸ ἀριστερόν. The
Egyptians used the same terms, but of
North and South; for the rising sun
representing τοῦ κόσμον πρόσωπον, has
the North to the right, and the South to
the left; and identifying Kronos with
the Nile, they considered that he had
his origin from the left, and was ab-
sorbed in the ocean to the right; Kal
θρῆνός ἐστιν ἱερὸς ἐπὶ τοῦ Kpóvov γενό-
μενος, θρηνεῖ δὲ τὸν ἐν τοῖς ἀριστεροῖς
γενόμενος μέρεσιν, ἐν δὲ τοῖς δεξιοῖς φθει-
ρόμενον᾽ Αἰγύπτιοι γὰρ οἴονται τὰ μὲν
ܘܘ τοῦ κόσμου πρόσωπον εἶναι. PLUT.
Is. et Os. 32.
1 THEODORUS, as quoted by PLU-
TARCH, used the terms of the Intel-
lectual, and its converse, when he charged
his pupils with receiving with the left,
that which he gave them with his right;
τοὺς λόγους αὐτοῦ τῇ δεξιᾷ προτείνοντος,
évlovs τῇ ἀριστερᾷ δέχεσθαι τῶν ἀκροωμέ-
γων. Is. εἰ Os. 68.
* Das Recht, and Sinister.
3 ἀπὸ δυεῖν ἐναντίων ἀρχών καὶ δυεῖν
ἀντιπάλων δυνάμεων, τῆς μὲν ἐπὶ τὰ δεξιὰ
καὶ κατ᾽ εὐθεῖαν ὑφηγουμένης, τῆς D
ἔμπαλιν ἀναστρεφούσης καὶ ἀνακλώσης, $
τε βίος μικτὸς, καὶ ὁ κόσμος, κιτ.λ. de Is.
et Os. c. 45.
* Fecitque ante omnia duos fontes
rerum sibi adversantium, illos videlicet
duos Spiritus, quorum alter est Deo tam-
quam dextera, alter tamquam sinistra,
Inst. 11. 9. The dualistic principle
therefore was not independent of an
antecedent cause, See pp. xii, xiii.
5 pT NNN mw nm 93
Pon jn»nvw nwoy (mw 3 ܐ
ܐܟܬ ( DT HD MIND pma
ܐܐܡܬ "ܐܬ n»bp on 9
S. Zeniuth, 1v. 7,8. TN U/b3 ΝΟ ΟῚ
When the lower Adam descended (into
the world) in the likeness (ἐν εἰκόνι) of the
upper, there were found in him two
spirits. Man is completed of two sides,
the right and the left. The right (signi-
fies) the holy soul; the left the animal
principle (soul of lfe). Compare pp.
43, 3. 51, and HiPPoLYTUS, δύναμιν
ψυχικῆς οὐσίας, ἥτις καλεῖται δεξιὰ, ὁ
δημιουργός. VI. 32.
$ Without doubt Ἠρικαπαῖος or
Mfrs, the Orphic Adyos. LonECK Ag-
laoph. 1. 469, 483, who also, like the
VALENTINUS. CXXXY
of all, was wholly !óefs. The apocryphal, though highly
ancient Clementine homilies, supply more than one in-
stance of the same mode of thought, and *Heaven is the
Right, Earth the Left principle. 3Good and Evil also are
symbolised by the same terms; and the whole human race
is arrayed under these two principles, ‘the Right leading
to God, while the Left is the scourge of the wicked. As
regards the Valentinian system, ®Theodotus states that
the Righé principle subsisted before Achamoth’s prayer
for the light of Christ’s glory; but ‘the spiritual seed of
the Church, which was still δεξιὸν, was subordinate in point
of succession to the Left power. Evidently, however,
Valentinus found these terms ready to his hand; and in his
Good an
Evil.
system the Right designated the immaterial principle of .ܐ 9.
the soul; the Left, the grosser principle of matter; the
former alone being capable of salvation, but only so far ܡ 2
as it was conjoined with spirit.
Rabbinical prototype, was arrhenothele.
I5. 490,
Oprvs καὶ γενέτωρ κρατερὸς Θεὸς ᾿ρικαπαῖος.
Compare also Stoszus, Phys. 1. iii. 56,
where the notion is traced back through
Bardesanes to an Indian source.
1 There te nothing sinistral in this
Ancient Inscrutable Being, he ts wholly
dextral. Idra R.$ 81. ܐܟܬ nd
wr ΜΟΊ nono Np ny ܕܟܐ
It may be noted that Demiurge, among
other names, was called by the exact
term so frequently applied in the Cab-
bala to j'BON JY, viz. παλαιὸς τῶν
ἡμερῶν. Hirp. Ph. vi. 32.
3 "Ey ἀρχῇ ὁ Θεὸς εἷς ὧν, ὥσπερ δεξιὰ
καὶ ἀριστερὰ, πρῶτον ἐποίησεν τὸν οὐρα-
νὸν, εἶτα τὴν γῆν, καὶ οὕτως κατὰ τὸ
ἐξῆε πάσας τὰς συϊζνγίας συνεστήσατο.
Crew. Hom. τι. 16. The idea was
Valentinian ; THEODOTUS gives as syno-
nyms τὸν οὐρανὸν καὶ τὴν γῆν, τουτέστι
τὰ οὐράνια καὶ τὰ ἐπίγεια, τὰ δεξιὰ καὶ
τὰ ἀριστερά. p. 43, n. 3.
8 Αὐτίκα γοῦν Σίμων, ἀριστερὰ τοῦ
Θεοῦ δύναμις ὦν, καὶ τῶν τὸν Θεὸν οὐκ
εἰδότων, ἐπὶ κακοποιΐᾳ τὴν ἐξουσίαν ἔχων,
νόσοις ὑμᾶς περιβαλεῖν ἠδυνήθη. CLEM.
Hom, Vil. 2.
4 Avoly ἑκάστοτε ἄρχουσιν, δεξιῶν
τε kal εὐωνύμων,... .τῷ Θεῷ διὰ τοῦ
ἀγαθοῦ καὶ δεξιοῦ ἡγεμόνος προσφύγητε
...abrds γὰρ μόνος διὰ τῆς ἀριστερᾶς
ἀναιρῶν, διὰ τῆς δεξιᾶς ζωοποιῆσαι δύνα-
ται. CLEM. Hom. vil. 3.
5 Τὰ μὲν yap δεξιὰ πρὸ τῆς τοῦ φωτὸς
αἰτήσεως προηνέχθη ὑπὸ τῆς μητρὸς, τὰ
δὲ σπέρματα τῆς ἐκκλησίας μετὰ τὴν τοῦ
φωτὸς αἴτησιν, ὅτε ὑπὸ τοῦ ἄῤῥενος τὰ
ἀγγελικὰ τῶν σπερμάτων προεβάλετο.
Did. Or. § 40.
6 ᾿Αλλὰ καὶ εὐώνυμοι δυνάμεις, πρῶται
τροβληθεῖσαι τῶν δεξιῶν ὑπ᾽ αὐτῆς, ὑπὸ
τῆς τοῦ φωτὸς παρουσίας οὐ μορφοῦνται,
κατελείφθησαν δὲ αἱ ἀριστεραὶ ὑπὸ τοῦ
τόπου μορφωθῆναι. ὃ 34. Here mention
is simply made of the spiritual seed, not
of the animal or intellectual principle,
which, as in the Platonic theory, was
antecedent to the material As the
Demiurge.
exxxvl VALENTINUR.
Achamoth therefore having now received her forma-
tion xard «γνῶσιν, originated those spiritual powers of
inferior grade, that were no longer considered too subtle
for intermixture with the gross essence of matter. These
were, Demiurge, ‘fiery as the first matter of Plato, formed
after the image of Monogenes or Nus by the co-opera-
tion of Soter; and the various angelic and archangelic
counterparts of the /Eons; these also peopled the psychic
habitat of Demiurge, constituting the seven astronomical
heavens, or *Hebdomas, or ‘Avamavois, and in which the
souls of the faithful and elect are reserved as in a place
of rest; © ᾿Αβραὰμ καὶ τοῖς λοιποῖς δικαίοις τοῖς ἐν τῇ
ἀναπαύσει οὖσιν ἐν τοῖς δεξιοῖς. Both the psychic or deztral,
and the Aylic or sinistral principle were embodied in form
by Demiurge; the first being analogous to the formation
of the mundane soul in the Timeeus, while the consolida-
tion of the second represented the Platonic sifting of oppo-
site elements, κούφων καὶ βαρεῶν, ἀνωφερῶν καὶ κατωφερώῶν.
There is also a close ratio to be observed between this
portion of the Valentinian and of the Platonic theories,
and Achamoth was to her hypostatised πάθη, as the *crea-
tor deities of Plato were to the first matter; also, Acha-
moth with these various πάθη, was to Bythus, as the
Platonic creators with the first matter, were to the Su-
preme. So, again, a definite analogy may be traced
between the three relations of the Divine Principle in the
later Platonic idea, and the triple progression of Valenti-
elder it ruled the younger or bodily
element, οὐ γὰρ ἂν ἄρχεσθαι πρεσβύτερον
ὑπὸ νεωτέρου ξυνέρξας εἴασεν. Tim. 34 0.
1 See p. 164, n. 3, and cf. PLATO,
Tim. 40 A: τοῦ μὲν οὖν θείου τὴν πλείσ-
τὴν ἰδέαν ἐκ πυρὸς ἀπειργάζξετος But
this element as an object of sense, was
a product of the Creator. Jb. 31 B.
2 In the later Pythagorean symbo-
lism of particular numbers, the 6
domad typified periodical Time, and
Athene, the impersonation of the Di-
vine ἰδέαι, pp. xxii. xxvii. τὴν δὲ ἑβδομά-
δα Karpov καὶ ᾿Αθηνᾶν. Sros. Phys. t. i.
10. ᾿Αθήνη also, as the Egyptian god-
dess Neith, the mundane Divine soul,
was called ἑβδομάς. Put. de Js. εἰ Os.
10.
3 Did. Or. S 18.
4 γῶν δὲ θνητῶν τὴν γένεσιν rois
ἑαυτοῦ γεννήμασι δημιουργεῖν προσέταξεν.
Tim. 69 ¢.
VALENTINUS. exxxvii
as expressed in Bythus, the Pleroma as repre- Hebdomas.
»y Soter, and Achamoth, the more immediate
f this lower world of matter.
Hebdomas of ! Demiurge also has its counterpart
?latonie theory; only the Philosopher shews that
t no other heavens, than space circumscribed by
ietary *orbits; but the Gnostic had always held
to was 3 blind to the spiritual sublimities of a true
his more material views therefore were subli-
ind the seven heavens became under Valentinian
it no mere matter-of-fact orbits, but ‘angelic vir-
| powers.
Clementine homilies endeavour to give a Catholic
on to this notion. There the Creator is exhibited
ing the worlds with six ‘intercalations of time;
being the true Hebdomas or ‘Avazavois. The
however of the Jews may have supplied the
having first received it from the East. The ܙ 4.1.
of Paradise in the fourth sphere, or true mean,
oubtedly Cabbalistic; τὸν Παράδεισον ὑπὲρ τρίτον wv.
ὄντα, from whence also Adam received the animal p. 4, .ܐ
s the ordering and
which was deemed
disposing of the world of
wholly ‘derogatory to the
καὶ οὐρανοὺς κατεσκενακέναι,
ó» Δημιουργὸν εἶναι λέγουσι.
4 τοὺς δὲ ἑπτὰ οὐρανοὺς οὕς εἶναι
νοητούς (voepoUs) φασιν, ἀγγέλους αὐτοὺς
ὑποτίθενται. Compare 45 with 44. 1.
5 Χρονικοῖς δξ διαστήμασιν συντελεῖ
τὸν κόσμον, αὐτὸς ἀνάπαυσις ὧν καὶ τὸν
ἐσόμενον ἄπειρον αἰῶνα εἰκόνα ἔχων"
κύκλους ἀνίσους κατὰ τὴν τοῦ
al τριπλασίου διάστασιν ἑκάσ-
le 36 D.
δὲ αὐτῶν ἑκάστων ποιήσας
κεν els τὰς περιφορὰς, ds ἡ
νοδος je, ἑπτὰ οὔσας, ὄντα
λήνην μὲν εἰς τὸν περὶ γὴν
μον δ᾽ εἰς τὸν δεύτερον ὑπὲρ
». 386.
τοὶ ἡπατωμένοι, ws δὴ τοῦ
4 τὸ βάθος τῆς νοητῆς οὐσίας
-os. ῬΟΒΡΗ. v. Plot. 16.
ἀρχὴ ὧν καὶ τελευτή. ... τοῦτό ἐστιν
ἑβδομάδος μυστήριον' αὐτὸς γάρ ἐστιν ἡ
τῶν ὅλων dvdwavoiss ὡς τοῖς ἐν μικρῷ
μιμουμένοις αὐτοῦ τι μέγα, αὐτὸν χαρίζε-
ται els dydravow. CLEM. XVII. 9, 10.
5 So STOB. speaking of the Platonic
theory, ܘ ¥ οὖν ὁ Θεὸς, χωριστὸν εἶδος,
τὸ δὲ χωριστὸν ἀκονέσθω τὸ ἀμιγὲς πάσης
ὕλης, καὶ μηδενὶ τῶν σωματικῶν συμ-
exxxvill VALENTINUS.
Develop. Majesty of the Supreme Being, was effected without the
ܐ ܡܢ Pleroma, and Demiurge was the unconscious agent, per-
forming his functions in entire ignorance of the Divine
lidear, or archetypal forms, as well as of the Supreme
Bythus. The notion that he imagined himself to be the
Supreme and only God, bears perhaps upon the belief of
physical philosophers, that the world itself was the Deity.
It was the very general conclusion arrived at by the ψυχικὸν,
or natural man.
Evil, as in the Persian theory of Zoroaster, was no
true co-ordinate of the Supreme Good; but it was mixed
up with its primary emanation, so soon as discretive attri-
bute brought in the idea of relation. Thus the first germ
of evil shewed itself with Nus; and the aboriginal Enthy-
meme was to Monogenes, as Ahriman was to Ormuzd. At
a later point the principle of moral evil, τὰ πνευματικὰ τῆς
πονηρίας, productive also of physical evil, emanated from
the grief of Achamoth. Hence Satanic influence was
closely mixed in with the mundane principle; and grief
rather than any other affection marked the hypostatic
character of this Cosmocrator and his angels, as being
the negation of ?the Holy Spirit, which we are charged
not to grieve. The dwelling of Cosmocrator was the
world; his proper element was air, as the pabulum of
fre; and the world contained within itself the latent ele-
ment, that in the end should burst forth and ‘annihilate
matter. The distraction of Achamoth was descriptive of
the blind but continuous κίνησις, with which matter was
πεπλεγμένον, μηδὲ TQ παθητῷ τῆς φύσεως τὸ πνεῦμα τὸ ἅγιον τοῦ Θεοῦ ἐν écópa-
.ܬܘܟܐ ܗ Phys. 1. ii. 29. yloOnre. Did. Or. 48.
1 ἠγνοηκέναι αὐτῶν (Int. αὐτὸν) τὰς 3 p. 59. A notion quite inconsistent
ἰδέας ὧν ἐποίει, καὶ αὐτὴν τὴν μητέρας with the pre-existence of matter. If
P. 48. . matter had an eternal existence, it could
3 kal ποιεῖ ἐκ τῶν ὑλικῶν, τὸ μὲν ἐκ not again be annihilated, (7m. 52 4,)
Tis λύπης οὐσιῶδες κτίζων πνευματικὰ as is stated expressly by IBEN US to
τῆς πονηρίας, πρὸς ἃ ἡ πάλη jui 0:0 — have, been a tenet in the Valentinian
καὶ λέγει ὁ ᾿Απόστολος, καὶ μὴ λυπεῖτε — creed,
VALENTINUS. cxxxix
according to the !Platonic theory, before it was Formation
.by the infusion of the mundane rational soul, of Man.
which it was reclaimed by the harmonising action
]t was matter in its subjective aspect, ever
wd changing, even before it had been endued
plastic properties of life. It was in this way
ἀπορία of Achamoth was causative of the first or
matter.
world being pow reduced into order by the orga-
of the πάθη of Achamoth, Man’s bodily nature
; created. And Plato stil gives the key-note,
lief that Mind existed antecedently to matter, was
on the necessity, that the *dominant should pre-
Subject; for the intellectual and vital principle,
| of Man, was first evolved, the gross inert element
,ܐܐ organised as his body, was an after-product.
so in the Cabbalistic Book Zohar, the first Adam
o have been formed of *Light, and of the com-
ements ‘of all the Aziluth, or worlds; as ideal
ad an eternal existence, so man’s subsistence in
ne idea was from everlasting. And this would
have been the heresiarch’s meaning, when he says
choic Man was formed by Demiurge, οὐκ απὸ
rje ξηρᾶς “γῆς, ἀλλ᾽ ἀπὸ τῆς aopdTov οὐσίας, ἀπὸ ܐ
ἱένου καὶ ῥευστοῦ τῆς ὕλης" not from the dry dust
arth, but from the unseen substance of procosmic
over which the Spirit of God brooded, when the
2 E. and cf. p. cxxvi. n. I. 56; also the Philonic Logos, which con-
4 0. 36 E. tained a fruitful germ for after develop-
ea (luce) factus et Adam ment; being designated in various parta
ltus, qui supra splendorem. οὗ his writings as, ἰδέα τῶν ἰδεῶν, τῆς
oh. IV. c. iv. see xiii. liv. lv. μακαρίας φύσεως ἐκμαγεῖον, ἀπαύγασμα,
ix. cxvi. and p. 134, 2. Cf. μονάς, ὁ ἄνθρωπος Θεοῦ, vids Θεοῦ, τὸ
notion, p. cxvi. n. 2. τῶν ὄντων πρεσβύτερον ἄῤῥητον, δύναμις
lect. VI. c. xxxiii. 4, 7, and Θεοῦ, τύπος τοῦ κόσμου γοητοῦ, εἰκὼν,
ܙ Indian Macroprosopus in σκιὰ, παράδειγμα, ἀρχέτυπος, ἰδέα ἑρμη-
ited by PoRPHYRY, from νρεὺς, ἄγγελος μεσίτης, δεύτερος Θεὸς, ἡ
| in Stopaus, Phys. 1. iii. τῶν ὅλων ψυχή .ܬ
Man's
future
destiny.
p. 54.
p. 65.
p. 59.
p. 53
Deut. xxxii.
8, 9.
pectus. xviL
p. 64.
p. 66.
Meise. 7
exh VALENTINUS.
triple division of his nature into body, soul, and spirit, those
that were under bondage to the first, or the choic, were
wholly out of the reach of salvation; the psychic or animal
man, as the Church Catholic was called, was only so far
salvable, as he made choice for himself of good, ἐὰν τὰ
βελτίονα ἕληται but then there was no admission for
him into the Pleroma; he had his Rest in the Mean, or
Mecorns, where Achamoth for the present received the
souls of the Just; and whither Demiurge, upon her final
promotion to the Pleroma, should ascend after the lower
worlds had passed away. But if the animal man made
choice of evil, his eternal lot was, χωρήσειν πρὸς τὰ ὅμοια,
i.e. like the choic, eis τὴν φθοράν. The spiritual, that
is Valentinian heretics, alone were admitted into the
Pleroma, from whence their origin was dated; for at
the final restitution of all things, Achamoth and the
spirits that had been transfused by her into the world,
should be admitted into the Pleroma, and mated with
the angels, their consorts. Numerically therefore the
sum of the elect was xar ἀριθμὸν ἀγγέλων Θεοῦ. The
soul however, or mere animal and intellectual principle,
had no entrance into the Pleroma, it was divested of
the spirit, as of the body, and remained without ἐν
μεσότητι, With Demiurge and the other souls of the just.
The souls of men therefore alone, as occupying the mean
between the carnal and the spiritual, were capable of a
two-fold division, accordingly as they inclined to the higher
or the lower principle; the better souls might receive the
seed, the worse never. The spiritual principle and the
material were respectively eui generis, they were both
inconvertible and incapable of further modification.
The moral effect of such doctrine was pernicious in the
extreme; lrensus gives a dark picture of its working
within his own immediate observation, and such as the
heresy was on the banks of the Rhone, it also was in Asia.
VALENTINUS. exliii
But Hippolytus either draws the veil of charity over the Theory of
more secret working of Gnosticism, or in Italy its votaries inspiration.
lived, si non caste caute tamen, and paid a greater regard
to appearances than in the provinces; for it is remarkable
that the Bishop of Portus, following as he so frequently
does the account of Irenseus, and transcribing long extracts,
stops short at these charges of immorality; as though he
could not bear witness to the truth of the picture, so far as
it had been presented to his own personal observation,
amid the realities of life. One very remarkable feature in
the work of S. Hippolytus, is the care that he takes not to
sully his page with topics that it must always pain the
Christian to read. For this reason we also may omit
those details upon Valentinian and Marcosian immoralities,
that followed in natural course from their ideas of inde-
fectible privilege.
The Valentinian view of inspiration was quite consistent
with the rest of the system. For the government and
disposition of the affairs of life were wholly under the
guidance of Demiurge, whose profound ignorance of every
thing above his sphere prevented him from having any know-
ledge of the spiritual substance imparted by Achamoth; ΄
upon the principle indicated by the Apostle, ψυχικὸς δὲ ܙ cor. ܬܐܐܐ
ἄνθρωπος ou δέχεται τὰ τοῦ πνεύματος τοῦ Θεοῦ. There was
something, however, intrinsically beautiful in the spiritual
principle that commended it to his regard; and those into
whom it was infused were advanced by him to pre-emi-
nence, as Prophets, Priests, and Kings. But the spirits of
the prophets though subject to the prophets, were no
; subjects of the Demiurge; hence they uttered indifferently
that which was dictated by Achamoth, as in the sugges-
tions of the seed they bore within, as well as the psychic
and merely natural ideas that their human soul derived 1 Cor. vil. 6
from Demiurge; adopting possibly the notion from 8. ien xL 17,
Paul's words, who speaks of himself at one while as giving v.4. 6 ο;
4 Cor. xiii. 3.
Plato
chiefly
followed
1 Cor. ti. 6.
pp. 44—31.
ܦܗ
exliv VALENTINUS.
utterance to the mere human suggestions of intellect,
at another to the inspiration of the Spirit, while in another
place he declares that he speaks the wisdom ov τοῦ αἰῶνος
τούτου, but the wisdom of God; words that the Valentinian
would interpret of Achamoth. It will not be necessary to
advert to any of their more palpable perversions of Scrip-
ture, for they add nothing to our knowledge of Valentinian
principles; they only illustrate them.
Altogether, therefore, we have seen that the Valenti-
nian system, in many of its notions, resembles the scheme
set forth in the Timeeus of Plato; and since the philosopher
adopts ! Pythagorean views, more especially with reference
to the mundane soul and numerical harmonies, it is pro-
bable that this phase of Gnosticism gave back to the East
that which had been borrowed from it, several centuries
before, by the great master of physical philosophy. To
these two systems of ancient speculation, therefore, we
have chiefly reverted for the light that has served to guide
us through this mazy system. The purely Oriental element
consists in little else than the explanation of the creation
and harmonious action of the universe, by supposing a
series of successive emanations, to be re-absorbed into the
Divine Nature; but always, whether in emanative diffusion,
or in concentrated sublimity, God was All Things, and
All Things were God. Baur, therefore, is perfectly right
when he corrects the notion put forth by Mosheim, and
so generally received, that we must look to the Oriental
systems of philosophy for an explanation of the Valentinian
theory; for it symbolises rather with modes of thought
prevalent in Greece; and, so far as Oriental notions are
involved, we trace them back to the Cabbala that the Jews
brought away from Babylon, rather than to Zoroaster or
1 Hence HiPPoLYTUS says, without Kal yàp Πλάτων ὅλως ἐν τῷ Τιμαίῳ
any misgiving upon the subject, Ἔστι τὸν Πυθαγόραν áxeudtaro' τοιγαροῦν xal
μὲν οὖν ἡ Οὐαλεντίνου αἵρεσις Πυθαγορι- ὁ Τίμαιος αὐτός ἐστιν αὐτῷ Πυθαγόρειος
κὴν ἔχουσα καὶ Πλατωνικὴν τὴν ὑπόθεσιν. ξένος. Philos, νι. 21.
VALENTINUS. exlv
Avesta. Like Plato, Valentinus acknowledges a
ritual principle, as well as the mere psychic soul
imal; like his master also, he leaves the origin
wrapped in mist and obscurity, though he seems
wught that gross matter had its origin in time,
space that it was to occupy, its ideal forms,
3, and general characteristics were eternal. The
an /Eons have been very generally referred to
f Plato, and in several particulars they harmonise
ely with the views of the great master, than with
of the neo-Platonic school; the /Eons of the
and the idea of the Universe, as it subsisted in
1, together, are not widely different from the
‘ies of Plato.
Imitative
principle.
mitative principle, that Valentinus adopted from pia. or. ss.
ient systems of philosophy, is an idea of perpetual
e. "The entire universe was held together by
inks. Each emanation was a copy of the pre-
id a model for after development. "Thus Bythus
ted in Monogenes or Nus, and the two by a pro-
5» development became the T'e/rad; this summed
nits the Decad, when a fresh series commenced,
accession of another initial pair constituted the
Various instances of this reproduction will be
1 the account of Irenseus. The same mode of
s perceptible in Plato. The writings of Philo p x.
berless instances of it, and it was principally from
8 Jove's reproduction of δΣιμώνα, Hipp. Ph. v1. 9. Apelles per-
re, H. Gr.1.28, the Orphic ceived the analogy between the Orphic
and Simonian notion of a first principle
ἱλμοῖσιν ὁρώμενος ἔνθα καὶ οἵ light, and adopting the idea of the
m. in Phedr. 137. Mage, he designated it in the nomen-
ܐ I. 490; and one of the clature of the Greek.
slles; ἕτερον δὲ πύρινον τὸν 3 See Index, [métative principle of
(PP. Ph. x. 20. Cf. also Gnosticism, and compare the closing
TE, 1. 26, 29, 44 ; ἔστι δὲἡὴ «= words of the Timeus, infr. 368, 2, also
vagus τὸ πῦρ κατὰ roy Prat. 7ε. ܐ Os. p. xxiii. n. 3.
I. k
Varia-
tions.
exlvi VALENTINUS.
this magazine that the Gnostic drew his ideas; unless
indeed the question be open to argument, whether both
Gnostic and philosophic Jew were not here the exponents
of some tertium quid; as rearranging for the western mind,
opinions and fancies that had been derived direct from the
East. Certainly there is much in the ! Buddhist theory that
bears comparison with parallel featur@és of Gnosticism.
Even in China, traces exist of a primitive theology, in
which the very feature now under discussion *is as
strongly marked, as in the more polished periods of Plato
and Philo.
Valentinus could boast of & more numerous personal
following than any other heresiarch ; but his sect had no
vitality, and could not cope with the Marcionites; neither
had it any principle of unity; accordingly it varied in
the hands of Ptolemy, Heracleon, Secundus, and Marcus,
in the West, as compared with the more Basilidian teach-
ing of Theodotus in the East; it will be sufficient if these
variations are noticed as the work proceeds. Marcus alone
appears to have imported a few fundamentally new notions
into the system, derived from the numerical philosophy of
the later Pythagorean renaissance in Egypt, and from the
Cabbalistic trifling of the Jews. Here again the reader
1 See the very interesting work of
Dr RowLAND WILLIAMS, Christianity
and Hinduism, c. t.
3 There is something very Valen-
tinian in the following notions of the
Chinese philosopher LA0-T8SEU, who was
probably & contemporary of PyTHAGO-
BAS, and to whom even REMUSAT assigns
an antiquity of 2400 years; certainly
LAO-TSEU never could have heard of
Valentinus, yet he taught, *'Avarit le
chaos qui à précédé la naissance du ciel
et de la terre, un seul étre existait,
immense et silencieux, immuable et
toujours agissant. C'est la mére de
l'universe, J'ignore son nom, mais je
le designe par le mot Raison .. .L'homme
a son modele dans la terre, la terre dans
le ciel, le ciel dans la Raison, la Raison
en elle-móme." ABEL Remusat, Mélanges
Asiatiques, £. p. 94. Compare also Le
Pere TacHARD, Voy. de Siam, VI. 213,
who mentions three terms, regarded
always with reverence by the Siamese;
the first of which means, God, the
second, the Word of God, &nd the third,
the imitator of God. These analogies,
from whatever source derived, are
striking, and they were referred by the
first Jesuit Missionaries to the mimetic
attempts of other influences than philo-
sophy.
MARCION. exlvii
need only be referred to the notes, as these different His triple
peculiarities are observed in the text.
One more system has been described to us by Irenzeus,
which in most points is in direct antagonism with the
various systems that we have been considering. ‘These
have been seen to combine the different intellectual and
religious systems known to the second century ; Marcion, a
native of !Sinope in Pontus, now of historic interest, who
eame to Home in the Pontificate of Anicetus, took the
opposite course of evolving & spurious Christianity by a
kind of centrifugal process, that eliminated not only every
‘heathen and ?Jewish element, but every Christian doctrine
and tradition, that clashed with his notions of the truths
that any Revelation from the good God ought to teach.
Gnosticism however had taken such deep hold upon the
thinking mind, that even Marcion could not wholly evade
its grasp; in fact, he was indebted for his first theosophical
notions to Cerdon the Gnostic. So we observe again, the
God of the Jews is Demiurge, but he is associated with
‘two others, the Good Deity of the Christian Revelation,
and the Evil God of heathenism, which last was also the
quickening principle of his fourth ἀρχή, an eternally
subsisting matter. The statements of the 5Old Testa-
ment were considered to be inconsistent with the characters
! EriPHANIUS, Her. 42.
3 Still his idea is referred to Stoicism
by TERTULLIAN, Prascr. 7; see p. 252,
n.1; and by HirPoLwrtUs8 to Empe-
docles, II. 134, I.
8 His hatred of Judaism led him to
prescribe a rigid fast upon the Sabbath-
day. In EriPHAMIUS, Hor. 42, for
νηστεία» δὲ καὶ τὸ σάββατον κηρύττει,
read, κατὰ τὸ σάββατον; for compare
the sequel, τὸ δὲ σάββατον νηστεύει.
4 Eeren. Har. 42. See p. 216, 2.
Compare also CrPRIAW ad Jwbos, 52.
Vind. Cath. 111. 226.
5 He wrote his work entitled 4
theses, to mark this contrast. It con-
sisted apparently in a citation of pas-
sages from the Old Testament, that
offended his notions of the Truth and
Goodness and Mercy of the Gospel. So
BaunB, Wir wissen daher nur 80 viel,
dass ἐδ sich in den Antithesen um den
Gegensatz der Gerechtigkeit des Weltschip-
fers, und der Güte des wahren | Gottes,
und die Durchführung desselben, durch
cine Reihe. einander | gegenübergestellter
Sátze des A. und N. T. handelte. Chr.
Gnosis, p. 250.
^n
principle.
exlviii MARCION.
Docetic of 'Goodness, Wisdom, and Power, that are alone suitable
views.
ΜῈ ;ܐ
ht
11. 78.
to the God of the Gospel. The distinctive attribute of
the God of the Jews was & hard severe justice, connected
rather with the notion of punishment for disobedience
than with the reward of virtue. And what the Law,
emanating from Demiurge, was to the Jews, the works of
nature, that is, of the plastic, though evil principle, were
to the heathen; but both the one and the other ?were
subordinate to the Supreme Deity of Christians.
The good Deity of Marcion, without any previous pre-
paration by type or prophecy, revealed himself in the
3fifteenth year of Tiberius, when Christ being sent down
by him from heaven to earth to instruct mankind, appeared
first at Capernaum in Galilee. But the Marcionite Chris-
tology was purely Docetic; matter was so wholly evil, that
the Christ was in no sense brought into constitutional con-
tact with it; and whereas most of the preceding Gnostic
theories attempted to evade the difficulty, by imagining the
illapse of some AZon or heavenly principle, into an ordi-
nary body of flesh; Marcion on the other hand asserted
that Christ as & phantasm descended from heaven and
received nothing from earth, and *was in no sense born of
Consistently with this the heretic 5rescinded the
genealogy of Christ in the opening of St Luke’s Gospel,
which he then made the basis of his own, as having been
composed under the eye of St Paul, the zealous opponent,
woman.
1 See TERTULL. c. Marc. 11. §.
3 Inquiunt Marcionite, Deus noster,
etss non ab initio, etai non per conditio-
nem, sed per semet ipsum revelatus est in
Christo Jesu. TERT. c. Marc. 1. το.
3 TERT. c. Marc. 1. 19, 17. 7. ΕΡΙΡΗ.
Her. 43. Hipp. Phil. vir. 31.
4 See the sense attached to the term
μεσίτης by MARCION, p. 217, 3. Com-
pare also HIPPOLYTUS, ws ἄνθρωπον φα-
vévra λέγων οὐκ ὄντα ἄνθρωπον, καὶ ws
ἔνσαρκον δοκήσει πεφηνότα, οὔτε γένεσιν
ὑπομείναντα, οὔτε πάθος, ἀλλὰ τῷ δοκεῖν.
Phil. x. 19.
5 Machera non stylo usus est. £,
Prascr. 38. Of. p. 4, n. 3. The reader
may compare the abstract made by
EPIPHANIUS, (cf. also Her. 42, 9) of
the several texts from St Luke, and
from the Pauline Epistles, that were
altered by the heresiarch to suit his
views, also the Marcionite Gospel in
the Codex Apocryph. of 'THILO, 1.
MARCION. exlix
as he considered, of the Law of the Jews. Like the Hatred of
Encratitee, and the Therapeute of Egypt, he forbade ܗ
ithe use of animal food; and his views of the inherent Peniuree.
malignity of matter caused him to deny the resurrection p. 318.
of the body; and to assert the metensomatosis of the soul zpiph. Her.
as a purifying mean; he also condemned marriage as tend-
ing to extend the dominion of evil; and he was so far
a *detestator nuptiarum, as to refuse baptism to all who
were still *under the marriage-vow. He affected to cele-
brate the Eucharist, but it was as the Encratitz: or Hydro-
parastatz, using only ‘the element of water for the cup,
and in presence of the catechumens. He also was led by
the exigencies of his own case, to declare that Baptism for
the complete remission of sins might be ‘repeated indefi-
nitely. Irensmus says that some few martyrs had been 1]. 368.
taken from among the ranks of heresy, though he refers
the fact to accident; he may not improbably refer to
followers of Marcion, to whom Clement of Alexandria
alluded, *if Bishop Kaye is right, when he spoke of cer-
tain heretics who courted martyrdom through hatred of
the Demiurge.
In this as in many other heretical and spurious forms
of Christianity, faith was supposed to have some secret
mysterious charm that ensured the salvation of even the
most reprobate; and Christ, by his descent into Hell, deli-
vered from the receptacle of the departed the souls of
Cain, Esau, Core, Dathan, Abiram, &c., who believed his
4 μυστήρια δὲ δῆθεν wap’ αὐτῷ ἐπι-
τελεῖται τῶν κατηχουμένων ὁρώντων"
ὕδατι δὲ τούτοις ἐν τοῖς μυστηρίοις χρῆ-
1 κωλύεις γαμεῖν, τεκνοῦν, ἀπέχεσθαι
βρωμάτων ὧν ὁ Θεὸς ἔκτισεν εἰς μετά-
Aqyu τοῖς πιστοῖς. Again, Τὰ βρώματα
παραιτεῖσθαι τοὺς ἑαυτοῦ μαθητὰς διδά-
σκει, ἵα μὴ φάγωσι σώμά τι λείψανον
ψυχῆς ὑπὸ τοῦ δημιουργοῦ κεκολασμένης.
Hire. Ph. Vil. 30.
3 Tet. c. Marc. IV. 29.
3 Neminem tingit nisi calibem aut
spadonem, morti aut repudio baptisma
reservat, Ib. c. Marc. Iv. 11. cf. 34.
ται. EPIPHAN. Her. 42.
5 οὐ μόνον δὲ wap’ αὐτῷ ἕν λουτρὸν
δίδοται, ἀλλὰ καὶ ἕως τριῶν λουτρῶν, καὶ
ἐπέκεινα, ἔξεστι διδόναι wap’ αὐτοῖς τῷ
βουλομένῳ. — Ibid.
6 Strom. 1V. 4. Bp. KAvE on CLEM.
AL. p. 276.
cl MARCION.
Marcionite preaching; while the souls of the Just under preceding
Canon. dispensations still continued firm in their former belief,
and were left as Spirits in prison. The Law and the
Prophets of course were rejected by him; as were !the
Gospels with the exception of S. Luke's; also the Acts of
the Apostles; the Pauline epistles, though much abridged,
were still retained; while he quoted as from the Epistle
to the Laodiceans, a slight amplification of Eph. iv. 5, 6:
Εἷς Κύριος, μία πίστις, ev βάπτισμα, els Χριστὸς, εἷς Θεὸς
καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων, καὶ ἐν
πάσιν.
Altogether therefore, we may look upon the Marcionite
ideas as the attempt of a self-constituted reformer, to
purge away the presumptive remains of Judaism from the
Christian religion; at the same time it was distinguished
from other Gnostic systems having the same direction, by
a more complete emancipation from every form of heathen-
ism. The importance of this heretical outbreak may be
imagined from the fact, that having originated before the
middle of the second century, it still survived *after the
EPiPH.
! Compare the reproachful term ap-
plied by him to S. Mark, Hip». Ph. vir.
30, cited Vol. 11. p. 6, notes. His
Gospel after S. Luke, in one volume,
and the Pauline Epistles in a second,
constituted his canon of Scripture, rav-
ras δὲ ταῖς δυσὶ βίβλοις κεχρῆται.
ἘΡΙΡΗ. Her. 42.
3 ἡ δὲ αἵρεσις ἔτι καὶ νῦν & τε ‘Puy
καὶ ἐν τῇ Ἰταλίᾳ, ἐν Αἰγύπτῳ τε καὶ ἐν
Παλαιστίνῃ, ἐν ᾿Αραβίᾳ τε καὶ ἐν τῇ
Συρίᾳ, ἐν Κύπρῳ τε καὶ Θηβαΐδι, οὐ μὴν
ἀλλὰ καὶ év τῇ Περσίδι, καὶ ἐν ἄλλοις
τόποις εὑρίσκεται. EpipH. Her. 42.
The heretic was to this extent as good
as his word; when excommunicated by
his own father, the bishop of some
church in Pontus, he went to Rome,
and having been refused communion
with that church, he uttered the threat,
σχίσω τὴν ἐκκλησίαν ὑμῶν, καὶ Bard
σχίσμα ἐν αὐτῇ εἰς τὸν αἰῶνα.
Her. 42. This statement certainly
reads like the truth, and in the same
degree TRTULLIAN'8 account (Preser.
30) withdraws into the region of im-
probability ; he relates that MARCION
contributed to the common stock of the
Roman church 200 sesterces, which
were restored to him on his ejection.
According to EPIPHANIUS he came to
Rome under the known ban of excom-
munication. It has been supposed
that the history may relate to Cerdo.
LARDNER, Hist. of Her. 1x. 3. But
TERTULLIAN speaks of Eleutherus as
the Bishop of Rome, who succeeded
to that see, certainly not before A.D.
170; and Maroron had studied under
Cerdon, and had already begun to
spread his poison at Rome, thirty years
before.
Q wem, OE
MARCION. cli
middle of the fourth, notwithstanding the severe edict of the
lemperor Constantine. Justin Martyr wrote a treatise against
this heresy; Irensgus contemplated a similar work, though
it seems never to have been written; and *Tertullian, hav-
ing composed two previous treatises, wrote in the third
instance his five books c. Marcionem; which however are
no very complete exposition either of the opinions in
question, or of the arguments necessary to meet them.
There is also a short account of the Marcionite tenets in
the PAilosophumena of Hippolytus; it traces them back,
more fancifully perhaps than truly, to the great eclectic
of antiquity, Empedocles; still it is interesting.
The foregoing exposition of the remote origin, the
rise, and results of the principal branches of the Gnostic
heresy, may enable the reader to understand better the
various statements of Irenseus as they occur; and it is
hoped that these observations will not be deemed more
diffuse than necessary, in treating upon a subject that
includes within its grasp the entire history of ?ancient philo-.
sophical speculation.
Vitality
of this
gect.
1 A.D. 330. EUSEB. in Vit. Const.
HI. 64, 65, gives the edict which de-
clares their conventicles to be confis-
cated, with their books; but the very
rigour of this edict possibly gave re-
newed vitality to an otherwise dying
sect.
3 Primum opusculum, quasi pro-
peratum, pleniore postea compositione
rescideram, ἄς. c. Marc. I. 1.
3 γεγόνασι δὲ κατ᾽ αὐτὸν τῶν Χρισ-
τιαγνῶν πολλοὶ μὲν καὶ ἄλλοι, αἱρετικοὲ
δὲ ἐκ τῆς παλαίας φιλοσοφίας ἀνηγμένοι.
ῬΟΒΡΗΥΒ. v. Plot. 16, and TERTULL.
Preser, Her. 7: Ipse denique heereses
a philosophia subornantur.
THE LIFE AND WRITINGS
OF
S. IREN AUS,
BISHOP OF LYONS IN GAUL.
Tus materials for a life of S, Irenzeus, that have come Qo; o...
down to us, are very scanty. We know little else for 9l extrac-
certain, than that he was Bishop of Lyons in Gaul, during
the latter quarter of the second century. And this datum,
vague as it may be, gives a probable reference to the
country of his birth. For circumstances shew that a cer-
tain connexion existed between the Church over which he
presided and the East. 'The Greek names of its first
Bishops indicate this origin; the account also of the per-
secution of the Church of Lyons a.p. 177, under Marcus
Aurelius, in which its venerable Bishop Pothinus suffered
martyrdom, was transmitted, not to Rome, but to the
churches of Asia. So also the acquaintance manifested by
Irengus with Eastern languages, involving not only a re-
spectable knowledge of the Hebrew tongue, but also a very
perceptible familiarity with the Scriptures of the New
Testament in Syriac, point directly to the same conclusion;
and even the name Εἰρηναῖος, of no common occurrence in
Greek nomenclature, may have been the substitute for
some Syrian equivalent, as Saul became Paul; and as the
orientally descended philosopher Malcho, became known by
the adopted name of Porphyry, the more obvious equiva-
lent, Basileides, having already been appropriated by a
predecessor from the East. Consistently with this, Irenzeus
tion.
cliy LIFE OF
Probable apologises for his roughness of style, as betraying the con-
scious imperfection of a writer, who is not handling his
own vernacular language, and hardly feels at home with
the idioms, that force of circumstances has compelled him
to adopt. If Greek had been his native tongue, there
would have been little danger that his style should be de-
based through barbarian contact; and since he was neither
of Gallic nor of Italian extraction, the probability is
strengthened by this expression, that he was born in
Syria, and having been instructed as a child in some
Gr.Fragm.i. Syriac version of Scripture, was removed during the years
of boyhood to Smyrna.
The date of our author’s birth is also unknown. The
only clue we possess is the statement that in his boyhood,
ib. παῖς ὧν ἔτι, he remembered Florinus as a fellow-hearer of
Polyearp. Florinus was, doubtless, his senior, for he
speaks of him as a person of some mark, and of courtly
status, λαμπρῶς πράττοντα ἐν TH βασιλικῇ αὐλῇ, and more
anxious perhaps, than a mere youth would have been, to
ingratiate himself with the venerable bishop Polycarp.
But in his letter to Florinus he speaks of himself as is
usual with the elderly, and says that he has a more vivid
recollection of events that passed before him as a boy,
than of those that had occurred more recently. At the time
therefore of writing this epistle to Florinus, Irenzeus was
not less perhaps than sixty years of age. The tone also
of the extract from his 'letter to Victor, Bishop of Rome,
at the same period, marks rather the experienced Bishop,
addressing himself to a brother whose preferment to an
important see was of recent date. Irenseus would scarcely
have thought it necessary to stimulate the vigilance of
Victor after the prompt condemnation of Theodotus a.p.
196, and the fierce excommunication of the Eastern
Churches a.p. 198. The caution then concerning Florinus
3 See Syr. Fragm. XXVIII.
S. IRENZEUS. elv
was probably communicated soon after Victor's accession of birth.
to the pontificate a.v. 188, If therefore at this date Ire-
nsus had attained his sixtieth year, about 128 a.p. would
be indicated for his birth. But in the body of his work
6. Her. he speaks of having heard Polycarp, already far
advanced in years, ev τῇ πρώτῃ ἡμῶν ἡλικίᾳ, and the term
has been identified more closely than the phrase can justify,
with that used in the Epistle to Florinus, παῖς ὧν ἔτι. For
the author himself explains the expression as meaning
‘early life, extending to about the thirtieth year; at least
it is impossible to obtain any more satisfactory meaning
than this from the translator’s words, quia autem triginta
annorum ctas prima indolis est juvenis, (ὅτι de τῶν 8
«ovra ἐτῶν ἡ ἡλικία πρώτη τῆς διαθέσεώς ἐστι νέας). It is
the ‘cardinal point that separates the youthful from the
formed character. It is not necessary indeed to suppose,
that Irenzus spent the whole of this πρώτη ἡλικία at Smyrna
under its venerable Bishop. The cause of the Gospel in
all probability drew him into Gaul, soon after the age had
been attained for ordination; and Polycarp, who was not less
than ‘eighty-six years of age when he suffered martyrdom,
A.D. 167, may have survived the departure of Irenzeus from
Smyrna for ten or fifteen years, and yet have been more
than threescore years and ten, when our author last heard
the sound of his voice. The expression therefore, ev τῇ
πρώτῃ ἡμῶν ἡλικίᾳ, in no way militates against the suppo-
sition now advanced, that the birth of Irenseus may be re-
ferred to an earlier period by at least ten yeara than has
usually been deemed possible, and that a.p. 130 is no very
unlikely date for this event.
1 So EUSEBIUS explains the phrase ὀγδοήκοντα καὶ S£ ἔτη ἔχω δουλεύων
by κατὰ τὴν vedy ἡλικίαν. H. E. v. 5. αὐτῷ, καὶ οὐδέν pe ἠδίκησε, kal πῶς
$3 As in DANTE'S expression, δύναμαι βλασφημῆσαι τὸν βασιλέα μου,
Nel mezzo del cammtn di nostra vita. τὸν σώσαντά με. B. Porro. Marr. Vind.
8 Compare the memorable words, Cath. ΠΙ. 79.
Ó
Consecrat-
ed Bishop
LIFE OF ܐܐܘ
It is useless to investigate, with 'Massuet, the proba-
bilities of his ordination; whether he received bis divine
commission at the hands of Pothinus, or of some other
bishop. Neither is it a very material consideration, in a
controversial point of view, whether or not he was conse-
crated as successor to Pothinus by the Bishop of Rome;
for there was no other Gallican see at this period than
that of Lyons, as the *Benedictine establishes; it was by
necessity therefore, and not in consideration of the potior
principalitas, that the church of Lyons, in such a case,
would apply to Rome for the consecration of a successor
to its martyred bishop. Whether he was sent to Rome
for the express purpose of consecration, is, to say the least,
doubtful. Certainly he was charged with a letter to
Rome by certain leading members of the Church of
Lyons, who awaited in prison their crown of martyrdom;
but the substance of the letter sent was ‘eionvys ἕνεκα: if
it had been intended as the expression of a wish that the
bearer should be consecrated bishop, the wish would have
been conveyed in less enigmatical terms, than these upon
which Massuet builds his theory; καὶ παρακαλοῦμεν ἔχειν
σε αὐτὸν ἐν παραθέσει, ζηλωτὴν ὄντα τῆς διαθήκης τοῦ Χρι-
στοῦ. Εἰ γὰρ ἠδεῖμεν *TÓTOV τινι δικαιοσύνην περιποιεῖσθαι,
ὡς πρεσβύτερον ἐκκλησίας, ὅπερ ἐστὶν €T αὐτῷ, ἐν πρώτοις dy
παρεθέμεθα. No doubt he went to Rome, for it is impos-
! Diss. 11. ὃ 6. dam ecclesie questiones legatus, Romam
3 7b. § 13—16. missus, honorificas super nomine suo ad
3 EvusSEB. A. E. v. 4. Eleutherwn Episcopum perfert literas.
Postea jam Pothino prope nonagenario
ob Christum martyrio coronato, in locum
4 f. 1. τύπον, q. d. 7f we could think
that a figurative name conferred good-
ness, we would emphatically commend
to you Elpnvatos (ὅπερ ἐστὶν ἐπ᾽ αὐτῷ),
as a presbyter of our Church. At least
the terms used, conveyed to S. Jerome
the idea of a play upon the name;
Ireneus Pothini Episcopi, qui Lugdu-
nensem in Gallia regebat Ecclesiam, pres-
byter, a martyribus ejusdem loci, ob quas-
ejus substituitur. Hieron. de Scr. Eccl.
It may be observed that the term, postea,
is scarcely consistent with the idea, that
the mission to Rome was originally
connected with his designation to the
see; but it agrees well with the solu-
tion offered above. Indeed S. Jerome
shews that Pothinus was still alive.
S. IRENZEUS. clvii
sible to assent to the opinion advanced by ! Valesius, that
Irenzeus, having been designated as the bearer of the
epistle to Eleutherus, was preferred to the see that had
become vacant by the death of Pothinus before the
letter was dispatched; in this case, the name of his sub-
stitute must infallibly have replaced his own in the letter;
whereas Eusebius quotes as the commencement, ?*xaípew
ev θεῷ σε ἐν πᾶσιν εὐχόμεθα Kai aci πάτερ ᾿λεύθερε' ravra
coe τὰ “γράμματα προετρεψάμεθα τὸν ἀδελφὸν ἡμῶν Kai κοι-
νωνὸν Εἰρηναῖον διακομίσαι. 38. Jerome, who was well ac-
quainted with the Roman archives and Roman traditions,
confirms the statement. Ireneus then was the bearer of
this Epistle to Rome, 4.». 177. The persecution of the
Church of Lyons, though sharp, was brief. Pothinus, ‘now
more than ninety years old, was subjected to such cruel
treatment as to die in prison; and this took place, in all
probability, before Irenzus had crossed the Alps; if therefore
it was necessary that his successor should be consecrated
by any foreign bishop, this visit of the bishop designate
to Rome was most opportune; a messenger dispatched at
once would have arrived within a few days of Ireneus,
making known the request of the suffering Church, that he
might be consecrated to the see of Lyons. This suppo-
sition clears away all historical difficulties; for Eusebius
says expressly, both that Irenzus went to Rome, as has
been stated, also that he was successor to Pothinus, who
must have died while he was out upon this mission. 511 -
θεινοῦ δὴ, ep ὅλοις τῆς ζωῆς ἔτεσιν ἐνενήκοντα, σὺν τοῖς ἐπὶ
Γαλλίας μαρτυρήσασι τελειωθέντος, Εἰρηναῖος τῆς κατὰ
Λούγδουνον ἧς ὁ Ποθεινὸς ἡγεῖτο παροικίας, τὴν ἐπισκοπὴν
διαδέχεται. The clouds of persecution might have been
lowering over the Church of Lyons, and many of its
1 Not. in Eus. H. E. v. 4. the question, Who is the God of Chris-
3 Evses. 47. E. V. 4. tians! was, ἐὰν ἧς ἄξιος γνώσῃ. EUs.
3 Catal. Scr. as in n. 4, p. clvi. H. E. v. 1.
+ His answer before the tribunal to 5 Eus. H. E. v. 5.
of Lyons,
A.D. 177.
elvili LIFE OF
His work members already in danger, but Irenzeus could scarcely have
c-Hareses. oft it in its hour of greatest need, if the storm had already
burst in its full fury, and its bishop been put to death.
In proportion as this visit to Rome shews, as a pro-
bable result, the elevation of Irenwus to the vacant see,
the prosecution of his journey to the far distant East, as
stated by Feuardentius and Le Sueur, becomes in the
same degree improbable. Neither is it at all likely, that
he should have been the author of the account of the per-
secution sent from Lyons to the Churches of Asia, if he
had not been an eye-witness. Rather we may believe that
he returned home to be installed successor to Pothinus,
and milder times following, that he engaged actively in the
missionary work of converting pagan Gaul to Christ; for he
was most truly ᾿φωστὴρ Γαλατῶν τῶν ἑσπερίων, and * Be-
sangon and Valence are more expressly mentioned, as having
received the faith from Lyons during his incumbency. The
same period of respite from persecution also permitted
the Bishop to compose his great work against the heresies
that forced themselves upon his notice during his visit to
Rome, and that, penetrating into every province of the
Western Empire, were gaining head rapidly upon the
banks of the Rhone. The work was written, as Eusebius
has observed, during the Episcopate of Eleutherus, down
to whom the Roman succession is traced in the third
Book; but it was composed also after Theodotion had
completed his version of the Scriptures of the Old Testa-
ment; referred by *Epiphanius to the second year of Com-
modus, a.p. 181. Therefore since Eleutherus was suc-
ceeded by Victor 4.p. 189, this work must have been writ-
ten some time during the seven years included between
A.D. 182 and 188.
1 THEODORET, Jmmut. So far as historical fact is concerned,
* Acta Mart. Ferreoli, Felicis, these Acta may be trusted.
Presbb. Ferut. Fortun. Achill. Diace. 3 de Mensur. 17.
S. IRENZEUS. elix
After the accession of Victor, the unnecessary severity
with which he visited those who infringed the Catholic
rule for observing the Paschal fast and succeeding Feast,
threatened the most fatal results to the peace of the
Church. The Asiatic Greeks following the biblical, or, as
was objected, the Jewish rule, brought the Lent fast to a
close, and celebrated Easter upon the 14th day, or the
Full of the first moon after the vernal equinox, on what-
ever day it might fall. *The other Churches of Christen-
dom, on the other hand, celebrated the Feast of the Resur-
rection on the Lord's day following. With regard to the
period of the fast, practice varied, not only among the
Churches, but also among the individual members of each
Church. On either side Apostolical custom was the plea;
and in the East appeal was made to tradition, traced back
to S. John through Melito, Polycarp, and Philip the Evan-
gelist, while thé West relied as confidently upon custom
derived from S. Peter and S. Paul The subject had
hitherto been wisely considered what we call an open ques-
tion, as not being of sufficient importance seriously to
affect the peace of the Church. Victor, however, deter-
mined upon bending all Christendom to the Roman rule,
and caused synods everywhere to be assembled upon the
subject, αὐ. 198. The Churches of Asia having repre-
sented and defended their view in a synodal epistle, drawn
up by Polycrates, Bishop of Ephesus, were *excommuni-
cated by Victor, and the first note of discord was sounded
between the Churches of the East and of the West, that,
however varied in character and object, has never to the
1 The Churches of Britain perhaps monks at Bangor, mentioned by BEDE,
were an exception ; where, in contra- H. E. 11. 2.
vention of the Nicene Council Vind. 3 ἄμετρα τερμανθείς, is the term
Cath. IJI. 11, 15, the Asiatic rule, as used by SOCRATES, V. 22, in describing
having been received with the faith the effect produced upon Victor by the
from the East, was maintained; it letter of the Asiatica.
caused the mefnorable massacre of 1200
Paschal
contro-
versy.
Paschal
clx LIFE OF
present day been resolved in a cordial harmony. A letter
was dispatched by Irenseus to Victor in consequence of
his violence, urging upon his notice the necessity of more
moderate counsels; and representing to him, that his
course of action with respect to the Paschal ‘observance
threatened to isolate the Church over which he presided
from the ?rest of the body Catholic. The letter fully
effected its purpose of conciliation, as we learn from *Ana-
tolius, who wrote about eighty years after; but the ques-
tion was finally disposed of in favour of the Western view
by the Council of Nice.
The question of the fast involved the following points.
All ‘Christians, throughout the world, were unanimous
in their observance of a Paschal day, as that of our Lord's
Passion, by a rigid fast. But practice varied consider-
ably with respect to the custom of the fast; 5158
describes the variation as follows: οἱ μὲν yap οἴονται μίαν
1 The only fragment that has been
preserved to us from this Epistle, shews
that a matter open to so much doubt,
was fairly considered to be an open
question; οὐ γὰρ μόνον περὶ τῆς ἡμέρας
ἐστιν ἡ ἀμφισβήτησις.
3 So EUSEBIUS assures us, οὐ πᾶσί
γε τοῖς ἐπισκόποις ἠρέσκετο. H. E. v.
24, and S. JEROME, Hi qui discrepabant
ab iis, Victori non dederunt manus.
Catal. Scr.
3 Canon. Paschal. p. 445.
* MASSUET'S authorities are sub-
joined. Thy δὲ τεσσαρακοστὴν, τὴν πρὸ
τῶν ἑπτὰ ἡμερῶν τοῦ ἁγίον πάσχα ὡσαύ-
τως φυλάττειν εἴωθεν ἐκκλησία, ἐν νη-
στείαις διατελοῦσα᾽ τὰς δὲ κυριακὰς οὐδ᾽
ὅλως, οὐδὲ ἐν αὐτῇ τῇ τεσσαρακοστῇ.
Τὰς δὲ ἐξ ἡμέρας τοῦ πάσχα ἐν ξηροφαγίᾳ
διατελοῦσι πάντες οἱ λαοί" Φημὶ δὲ ἄρτῳ,
καὶ ἁλὶ, καὶ ὕδατι τότε χρώμενοι πρὸς
ἑσπέραν' ἀλλὰ καὶ σπουδαῖοι διπλᾶς, καὶ
τριπλᾶς, καὶ τετραπλᾶς ὑπερτίθενται, καὶ
ὅλην τὴν ἑβδομάδα τινὲς ἄχρις ἀλεκ-
τρυόνων κλαγγῆς τῆς κυριακῆς ἐπιφω-
σκούσης. EPrPH. Her. Exp. Fid. 22.
The fast was divided into three mem-
bers; there was the fast of the week
that preceded the Holy Week, subject
to no very severe rule; the ξηροφαγία
of the Holy Week, which, with the
former, was binding upon the whole
Christian world; and a third and more
rigid fast that was observed by compa-
ratively few, and that consisted in total
abstinence from food for one or more
days of the Paschal week. Similarly
the Apostolical Constitutions, compiled
at about the same date, and in part
from ancient tradition, prescribe the
form ἐν ταῖς ἡμέραις οὖν τοῦ πάσχα
νηστεύετε, ἀρχόμενοι ἀπὸ δευτέρας μέ-
Xpt τῆς παρασκευῆς, καὶ σαββάτου, ἕξ
ἡμέρας μόνῳ χρώμενοι ἄρτῳ, καὶ ἁλὶ
καὶ λαχάνοις, καὶ ποτῷ ὕδατι" οἴνου
δὲ καὶ κρεῶν ἀπέχεσθε ἐν ταύταις" ἡμέ-
par γάρ ܐܐܐܧ πένθους, ἀλλ᾽ οὐχ ἑορτῆς.
ν. 18.
5 Ep. ad Victorem, Episc. Rom.
infr. 11. p. 473.
8. IRENZEUS. elxi
ιν δεῖν αὐτοὺς νηστεύειν" oi δὲ δύο, ot δὲ καὶ πλείονας,
ΤΕσσ αράκοντα᾽ ὥρας ἡμερινάς TE καὶ νυκτερινὰς συμμε-
re τὴν ἡμέραν αὐτῶν. Considerable discussion has
a with respect to the punctuation of this passage,
her τεσσαράκοντα should be disjoined or not from
! Bellarmine considered that Irensus was not speak-
f that conventional kind of fasting, which admitted of
ion, more Judaico, in the evening, but of rigid and
abstinence from food; he therefore removed the
na, and interpreted τὴν ἡμέραν as consisting of the
lays preceding the Feast of the Resurrection, or the
hours during which our Lord remained under the
of death. Valesius, in his notes upon Eusebius, pro-
3 to substitute νηστείαν for ἡμέραν, but the suggestion
ithout authority, and therefore inadmissible. Grabe
prets ἡμέραν indefinitely as time, season; which, as
met observes, is not more satisfactory; and he then
oses to replace the comma, and to take the words
rding to their plain grammatical meaning; i.e. some
ܐ continue the fast for forty days, computing each day as
rising the hours of the night as well as of the day:
observed that conventional kind of fasting, that does
nvolve total abstinence from food, but permitted the
of bread, salt, fish, and even fowl; the two latter
z supposed to have had their origin from water, Gen.
, 21.
It is to this more indulgent variation of custom that
observations of Irenseus must be considered to apply ;
JELLARM. de Bon. Op. 11. 14. νῆσθαι λέγοντες" ol δὲ ἀκροδρύων kal ov
ἔστι δὲ εὑρεῖν οὐ μόνον περὶ τὸν ἀπέχονται" τινὲς δὲ καὶ ξηροῦ ἄρτου μόνου
» τῶν ἡμερών διαφωνοῦντας, ἀλλὰ μεταλαμβάνουσιν᾽ ἄλλοι δὲ οὐδὲ τούτον'
ἀποχὴν τῶν ἐδεσμάτων οὐχ ὁμοίαν ἕτεροι δὲ ἄχρις ἐννάτης ὥρας νηστεύοντες,
vous’ οἱ μὲν γὰρ, πάντη ἐμψύχων διάφορον ἔχουσι τὴν ἑστίαν. Soon. H. E.
was’ ol δὲ τῶν ἐμψύχων ἰχθῦς v.23. The entire chapter is worthy of
μεταλαμβάνουσι' τινὲς δὲ σὺν τοῖς — perusal, as shewing that no definite con-
καὶ τῶν πτηνῶν ἀπογεύονται, ἐξ stitution with respect to fasting was
καὶ αὐτὰ κατὰ τὸν Μωυσέα yeye- ever given to the Church by the Apostles.
VOL. I. l
Faat.
elxii LIFE OF
Thee. title of although some protested silently against the increasing
Σ΄ laxity, and continued the Enpopayia through the entire
quadragesimal period, excepting always the Sundays;
the later prescription of the Laodicene Council accorded
with this, det πᾶσαν τὴν τεσσαρακοστὴν νηστεύειν ξηροφα-
eyovrTas.
Of the time and circumstances of the death of S. Ire-
neeus nothing is known. And it is doubtful whether the
title of !' Martyr properly belongs to him. S. Jerome terms
him Martyr ; but the word was *added possibly by some later
hand. The account of Gregory of Tours, as quoted by
Massuet, may be taken for what it is worth; and it is per-
haps as trustworthy as Feuardent's account of the recovery
of the relics of the Saint, from the collection of Chirurgus
quidam Catholicus, who having saved them from the fury
of the Huguenots (Hu-Gnosticorum furore), restored them
to the municipality and Church of Lyons. Upon this
point it is certainly remarkable, that although citations are
not unfrequently made by Syrian divines from Irenzus,
which speak of him as a disciple of Polycarp the Martyr,
this title of honour is in only one doubtful instance ap-
plied to Irenseus; and in a Synazarion, which mentions
other names as belonging to the noble army of Martyrs,
that of Irenseus follows Justin Martyr, but simply as ?Ire-
nsus Bishop of Lyons. These extracts are found in MSS.
that are considerably older than any patristical codices of
the Western Church, having been transcribed principally
in the sixth, seventh, and eighth centuries.
Upon this subject however the reader is referred to
the arguments of Dodwell, to which Massuet has nothing
better to oppose than the testimony of S. Jerome, already
1 Compare Dr Burton, Lect. ΧΧΙΙ. 8 ܩܕܝܫܐ ܐܝܪܝܢܐܘܣ iuo]
A.D. 203, p. 249. Oxon. 1833. ْ ܕܠܘܨܚܕܘܢ and of the Bishop, Saint
3 DoDWELL considers that it came .
Irencus of Lyons. Cod. 1 . Brit.
in from the margin. Mus. f 4) 504
8. IRENZEUR. elxiii
mentioned, and the author of the Qu. et Resp. ad Ortho-
dowos, as also the later statement of Gregory of Tours, and
certain Martyrologies. 'The fact that Tertullian, Eusebius,
Epiphanius, Ephrem Syrus, Augustin, Theodoret, Cyril of
Alexandria, as well as these early Syriac fragments, and
the existing Latin MSS., excepting the Cod. Voss., all
withhold from Ireneus the title of Martyr, will be con-
sidered by many to be a convincing proof that it does not
correctly belong to him; a conclusion in which they cer-
tainly will not be shaken by the reasoning of the Benedic-
tine editor. The active part that Ireneus took in the
Paschal question in the closing years of the second cen-
tury, justifies the supposition that he may have lived
through the first five or six years of the third; when he
would have attained, according to the supposition above,
to an age of between seventy and eighty years.
It has already been shewn that the work of Irenseus,
c. Hereses, must have been written between a.p. 182 and
188; i.e. between the fifty-fourth and sixtieth years of
life; and the vigour, judgment, and experience that it
displays, well agrees with this supposition. It was written
in Greek; the Latin version, and the Syriac fragments, con-
tain abundant internal evidence of a Greek origin. This
language was adopted possibly, as Massuet says, because
the friend at whose request it was undertaken was a
Greek, but more probably because the Greek language
was at that time more !ecumenic than the Latin; also, the
Valentinian and Marcionite heresies that it meets, were
far more destructively spread in the East and at Alexandria
than in the West. "There can be little doubt but that its
title was that assigned to it by Eusebius, v. ‘eXeyyou xai
war porns τῆς ψευδωνύμου γνώσεως. Andreas of Ceesarea,
John of Damascus, Photius, CEcumenius, and the Syrian
Thus HiPPOLYTUS, though Bishop of the Port of Rome, also chose the ܐ
Greek language as his medium.
2[
applied
in error.
Latin
Version.
elxiv WRITINGS OF
Fragments, all quote the work under the same title,
and the author himself indicates it in several passages
as the work proceeds. The ancient MSS. of the
Latin Version designate it either as, Redargutio et Eversto
falso cognominate Agnitionis, or as, Exprobratio et Eversio
false Agnitionis. The short title, Contra Hereses, is that
by which it is now more usually known. Of the Latin
Version it is sufficient to say, that the Celt who made it
was in every way inferior to the work that he undertook;
independently of the barbarisms and solecisms with which
his style abounds, he frequently is totally unable to catch
his author’s meaning. The servile fidelity that he evi-
dently aimed at, as the translator's highest perfection, is
in some degree compensative, and a literal transfusion into
Greek often proves the most satisfactory guide for the
solution of obscure passages. The translator’s blunders
in the Latin, as well as his frequent misappreciation of the
Greek, induce the suspicion that neither of these classical
languages was vernacularly known to him, but that the
words of his original were truly descriptive of himself, as
both born and bred ev βαρβάρῳ διαλέκτῳ: The antiquity
of this version makes it invaluable; internal evidence per-
suades the judgment that Tertullian wrote his Treatise
c. Valentinum, after A.D. 199, with this version before his
eyes; Massuet's comparison of the two texts in his second
Dissertation is very convincing ; when the translator trips,
Tertullian also stumbles; and too many minute peculiari-
ties of nomenclature and style are found to agree in both,
to be the result of accident. 'Cyprian possibly, and
"Augustin certainly, copied this version.
The recovery of the Syrian fragments that are found
at the close of the work, gives colour to the supposition
advanced by the Benedictine ?editor, that a Syriac version
1 Ep. ad Pompeium (de Cerdone). 3 Sunt qui putant, nec improbabiliter,
* C. Julian. Pelag. 1. 3, 7. preter Latinam quinque Irenari librorum
ܨܕ --
S. IRENZEUS. elxv
may formerly have been in existence. The general simi-
larity of extracts occurring in duplicate and triplicate
copies, points to one single original; and the high antiquity
of many of the codices in which they occur, is not con-
sistent with the suspicion that they may have been copied
and recopied from isolated quotations. The extracts how-
ever are before the public, and we may be content to
leave the question to be settled by the discoveries of a
future generation. These Syriac fragments also indicate
& subdivision of the Books, that gives a general confirma-
tion to the Latin headings of the Arundel MS., as shewn
in the present edition. The 'Syriac subdivision very pro-
bably agreed with that indicated by Procopius, who quotes
the passage that refers to Adam's tunica pellicea, III. xxxv.
(Tom. rr. p. 128), as being found in the 59th section of the
third Book.
The names of a few other treatises by Ireneeus, and
some scattered fragments, have come down to us. His
Epistle to Florinus, also known by the title 7. τῆς μοναρ-
χίας, 9 T. τοῦ μὴ εἶναι τὸν Θεὸν ποιητὴν κακῶν, has perished,
with the exception of the small portion preserved by
Eusebius, and found among the fragments in the second
volume. Florinus appears to have so insisted upon the |
unity of the Deity, as to have made him the author of evil, |
ܧ position never yet assumed by any heresy. The treatise 1
caused Florinus to change his ground, and he took refuge :
in the Valentinian hypothesis; upon this, Irenzeus, who ¬
appears to have had a degree of regard for the offender :
from ancient recollection, wrote the *work π. τῆς o"yóoados, | |
against the Valentinian Ogdoad. The solemn adjuration ©
interprefationem, alteram Syriacam ܐ 1 Compare Syr. Fragm. V. XV.
stitisse. Nam Ephrem Diac. Edessenus Vol. II. pp. 435, 443-
qui Grace nesciebat, integrum ex Lib. 1. 3 ἐν ᾧ καὶ ἐπισημαίνεται τὴν πρώτην
(p. 67, v. Syr. Fragm.) locum exscripsit, τῶν ἀποστόλων κατειληφέναι ἑαυτὸν δια»
inseruitque cap. VIII. Tr. de Virtute. δοχήν. Eus. H. E. v. 20.
Mass. Diss. Ont.
Opuscula.
elxvi WRITINGS OF
to successive scribes at the end, has alone been preserved
from it by Eusebius. An extract from an Epistle from
Ireneus to Victor, upon the lapse of Florinus, who was
one of the presbytery of the Roman Church, is found
among the Syriac fragments.
The Paschal controversy caused the production of the
treatise m. τοῦ σχίσματος, addressed to Blastus, ‘an Alex-
andrian apparently, who was a friend and co-presbyter
with Florinus, but sided with the Asiatics as regards the
Paschal controversy ; as the Libellus added to the Prescrip-
tio of Tertullian asserts: Blastus latenter Judaismum vult
introducere; Pascha enim dicebat non aliter custodiendum
esse, nisi secundum legem Moysi, xiv. mensis. 'Theodoret says
that he lapsed into Valentinianism with Florinus, but he
misunderstood the words of Eusebius, who simply says
2that they fell simultaneously, each subsiding into his own
peculiar form of error. The third of Pfaff’s fragments
seems to have been taken from this ?treatise.
Another treatise, <. τῆς ἐπιστήμης, is also mentioned by
‘Eusebius, and named in one of the Syriac fragments,
which specifies also that it was directed against the
Valentinian heresy. This indicates plainly the omission of
ἄλλος τε in ‘Eusebius; and 5S. Jerome confirms the emen-
dation; for the Syriac gives some notion of the nature of
the treatise a. ἐπιστήμης, and shews that it was no refuta-
tion of pagan, but of Gnostic, and more especially of
Valentinian, error. ®The first of the Pfaffian fragments
may be referred to this treatise. The same two writers
1 See Syriac Fragm. XXVII.
3 ὧν ἡγεῖτο Φλωρίνος, πρεσβυτερίον
ἐκκλησίας ἀποπεσών. ἘΒλαστός τε σὺν
τούτῳ παραπλησίῳ πτώματι κατεσχῆη-
μένος of καὶ πλείους τῆς ἐκκλησίας περι-
ἕλκοντες ἐπὶ τὸ σφῶν ὑπῆγον βούλημα"
θάτερος ἰδίως περὶ τὴν ἀληθείαν νεωτε-
ρίζειν πειρώμενος. Evs. H. E. v. 15.
3 Gr. Fragm. XXXVII.
4 πρὸς “Ἕλληνας λόγος συντομώτατος
καὶ τὰ μάλιστα ἀναγκαμότατος, (ἄλλος
re) περὶ ᾿Επιστήμης éreyeypaupévos.
Καὶ ἄλλος ὃν ἀνατέθεικεν ἀδελφῷ
Μαρκιανῷ τοὔνομα, εἰς ἀπόδειξιν τοῦ
ἀποστολικοῦ κηρύγματος. H. E. v. 26.
5 Contra Gentes volumen breve, ct de
Disciplina aliud. HrERON. Catal. Ser.
6 See Gr. Fragm. XXXV.
S. IRENZEUS. elxvii
also have recorded, that Ireneus dedicated a treatise Opusculs.
to Marcianus, most probably on the principal articles of
the Creed, it being upon the Apostolical Preaching, a term
frequently applied to the early symbol of faith; such a
relic would have been of rare value if it had descended to
us. ܘܐ of the !fragments published by Feuardent, and
the *second and fourth of Pfaff, may have been taken from
this work. Eusebius again speaks of certain ?miscellaneous
dissertations, in which the author makes mention of the
Epistle to the Hebrews, and of the Book of Wisdom. It
was in all probability a collection of sermons and exposi-
tions of various texts and passages of Scripture; and under
this head we may rank the various Greek fragments that
indicate a commentary upon portions of the historical
books of Scripture; the Syriac fragment from an exposi-
tion of the Song of Songs; the Armenian homily upon the
sons of Zebedee, which may represent a genuine produc-
tion of Irenzus; also the fragments edited by Cramer and
Münter; and the last, from the Vienna collection. It may
be added, that the Epistle to the Hebrews, and the Book
of Wisdom are mentioned, not as forming the main subject
of these διαλέξεις, but because the latter was universally
classed with ecclesiastical, i.e. apocryphal works, and the
‘former was not received universally as canonical. The
1 Greek Fr. V. VI.
3 Jbid. XXXVI. XXXVIII.
3 βιβλίον τι διαλεξέων διαφόρων, ἐν
d ris πρὸς 'Efpalovs ἐπιστολῆς καὶ τῆς
λεγομένης Σοφίας Σολομῶντος μνημο-
νεύει. 15. —RUFFINUS rendered διαλεξέων
as Dialogus; JEROME, as Tractatus, but
διαλέγεσθαι is to preach; Evs. H. E.
YI. 19; and the Homilies of ORIGEN are
termed διαλέξεις, ib. 36; a name given
to them apparently by their author.
See S. Basi. de Sp. 8 73. Vind. Cath.
I. 438.
4 The Council of Laodicea reckoned
it among the Pauline Epistles, Vind.
Cath. 1. 476, as did S. ATHANASIUS, 1b.
465, and RurriNUS, 1b. 580. But 8.
JEROME says in his Epistle to Paulinus,
Paulus Apostolus ad septem — Ecclesias
scribit, (octava. enim ad Hebraeos a ple-
risque extra numerum ponitur). Vind.
Cath. 1. 486. 8. AuGUSTIN confines
these doubts to the Latin Churches, Ad
Hebreos quoque Epistola quamquam non-
nullis incerta sit... . nec movet auctoritas
Ecclesiarum Orientalium, que hanc diam
in canonicia habent. De Pecc. Mer. et
Rem. 50, ib. 11. 36. The variance may
be traced to the absence of the A postle's
name, and certain expressions that were -
ܟ
clxviii WRITINGS OF
Opusculs. Main work of Irensus contains no clear quotation from
this epistle, that may certainly be referred to it; and for
this reason perhaps, Eusebius, as fully believing its canoni-
cal authority, adduces Irenseus, an unexceptionable witness
upon ἃ subject that had not passed unquestioned in Western
Christendom. Eusebius mentions no other works of Ire-
nsus, but 'his words seem intended to convey the notion,
that other writings may have been extant in the West,
that had not yet become known to him in Palestine;
accordingly his expression cannot justify the exclusion
from our list, of works represented by fragments that
have come down to us. Such for example is the quota-
tion from a treatise de Resurrectione Dominica, found in a
II p. 4.46. Syriac, and, in an interpolated form, in an Armenian ver-
sion; the high antiquity of the Syriac MS. in which this
passage is found, and it was written A.D. 562, is to a cer-
tain extent a voucher for the genuineness of its original ;
internal evidence shews that the longer extract in the
Armenian contains a considerable interpolation, and that
the Syriac is the most faithful to the lost Greek text.
Maximus quotes two detached sentences from a work to
* Demetrius, de Fide, which is passed over in silence both by
Eusebius and Jerome; the Latin translation also of the
fragment received by Feuardent from Faber, who obtained
it from some collection now unknown, is from a Sermon
ad Demetrium. It is by no means unlikely that the
treatise inscribed to Demetrius should both have been
unknown to Eusebius when he wrote his history, and have
become so rare in the time of S. Jerome as to have escaped
his notice: its inscription to a deacon of Vienne, marks
that it was of a purely elementary character, it was a
supposed to favour the severe Donatist unknown in the Greek and Oriental
view of the irremissible character of sin Churches.
after baptism; a schismatical notion 1 καὶ τὰ μὲν els ἡμετέραν ἔλθόντα
that was very troublesome in the West γνῶσιν τῶν Εἰρηναίου τοσαῦτα. ν. 26.
and in Africa, but was comparatively 3 Gr. Fr. VI VIL
8. IRENZEUS. elxix
| guide-book perhaps for the catechetical instruction of the Opuscula.
young. The silence therefore of these two writers is no >
conclusive evidence against these fragments, taken as they
are from a work ×. πίστεως, the very name whereby writ-
ings upon the elementary doctrines of the Christian faith
were generally designated; I am inclined therefore to
refer these fragments to some writing of minor import-
ance, that had chiefly a local application.
Irenzus, on more than one occasion, declares his in-
tention to write a work !against the Marcionite heresy,
which was developing strength, while the other forms of
Gnosticism were on the decline, in the last years of the
venerable Father's life. Other matters, however, and
none more probable than the duty of a more complete
evangelization of Gaul, interposed, and we may safely say
that the intention was never carried into effect; for such a
work would have had an unusual interest for Eusebius,
and if published must have become known to him; but he
speaks of the promise as having led to no result: exny-
γέλται δὲ ὁ αὐτὸς ἐκ τῶν Μαρκίωνος συγγραμμάτων ἀντιλέξ-
ew αὐτῷ ἐν ἰδίῳ σπουδάσματι. For the same reason the
notion entertained by many, that the account of the mar-
tyrs of Lyons and Vienne, transmitted to the Churches of
Asia, was a production of the pen of Irensus, is hardly
worthy of credit. It is impossible to imagine that Euse-
bius should have been ignorant of the authorship of so
celebrated a document, or that he should have omitted to
declare it, in transcribing the entire epistle in his History.
Reasons have already been assigned for supposing that
Irenseus was at Rome during the heat of this persecution,
and the epistle was evidently written by an eyewitness.
The same consideration may be urged against Massuet's
surmise, that the *fragment preserved by CEcumenius from
1 See Index: ,ܐܗܬ Marcion. 3 Greek Fragment XIII. 2
Pfaffian
elxx WRITINGS OF
Ireneus, with reference to the answer of ! Blandina to the
heathen persecutor, was from this same epistle. It was
much more probably taken from the treatise πρὸς Ἕλληνας,
setting forth the cruelties that the Gallican Church had
suffered in times of persecution; the moral argument for
the truth of the Christian religion afforded by the con-
stancy of its martyrs; the true idea also to be attached to
Sacramental Communion, which Justin Martyr did not
shrink from revealing in a similar way to the heathen.
The term “EAAnves would bear the wider meaning of hea-
then, both in the title of the Irenzan treatise, and in the
fragment now under consideration. Of the interpretation
of the Apocalypse mentioned by S. Jerome, it is sufficient
io say, that he refers in all probability to the statements
of the fifth book c. Her. upon this portion of Scripture.
Photius moreover gives the title of a work De Universo,
or de Substantia Mundi, ascribed by some to our author.
The fragment numbered XXXII. may with some proba-
bility be referred to this work.
A certain degree of mystery attaches to the three
fragments edited from the Turin collection by Pfaff; not
at all however in consequence of any doubt that can affect
the editor’s account of how, when, and where he obtained
them; but by reason of the entire disappearance of the
Codices from whence they were taken. "The fragments in
question were published at the Hague a.p. 1715; in 1749
the *catalogue of the Turin collection was printed, and its
editors, after diligent search through various Caten@, could
find no trace of them. Without charging Pfaff with dis-
honesty of any kind, they ask the very natural question
why he gave no reference to the class-mark of the Codex,
1 The martyrdom of Blandina gives αὐτῆς, x.r.A. Eus. H. E. v. 1.
an instance of wild beasts refusing to 3 Catalogi MSS. Bibl. Reg. Tauri-
injure female purity and helplessness; ^ nensis Athenei. Recensuerunt Jos.
kal μήδενος ἁψάμενον τότε τῶν θηρίων — PASINUS, &c. Taurin, 1749.
S. IREN ZEUS. elxxi
or the portion of Scripture to which the Catene referred.
They add that no Codex was missing from the list of the
collection. But the MSS. had passed through the binder’s
hands in the intervening years, and they suggest the pos-
sibility that some leaves might have been lost.
In 1752 Pfaff gave an account of his discovery in the
N. Acta Eruditorum, published at Leipsic. He found the
MSS., as he says, neither classed nor marked, much less
catalogued, but lying in great confusion, and very much
as they had been seen shortly before by ! Mabillon; except
that the printed books were .now separate from the MSS.
But so little store was set by them, that a serious intention
was expressed by the Curator of getting rid of the entire
collection, with the exception of a Tabula Isiaca, and the
volumes of Pyrrhus Ligorius! Pfaff then continues to tell
his readers, that access was at first allowed, and permission
given to make whatever extracts he pleased from these
MSS. omnis generis, queis litere maxime sacra augeri pos-
sint, but afterwards these facilities were restricted, (non
amplius tam liber ut antea fuit, both as regards his own
visits and those of Scip. Maffei. It is perfectly incredible
either that he should have forged these fragments, which,
as he truly says, tam amice cum impressis S. Irenat consen-
tiunt, sua radiant authentica luce, or that he should have
removed those MSS. from the collection, whose existence
he was about to indicate by publishing portions of them.
Then, a comparison of his own notes of the collection with
the printed catalogue shewed a considerable loss to the
Library. One lost work that he instances is Origen's
Philosophumena, varia lectiones from which he had for-
warded to ?Wolf; but it contained no more than the first
1 In Itin. Ital. ὃ 13. Bibliotheca — cendium, quod multos libros corrupt.
palatii multis referta est codicibus vari- 3 See LEMOYNE, and MILLER'B Pref.
arum linguarum, sed qui in acervum — to the Philosoph. p. x.
cum editis congesti sunt 0b nuperum in-
Frag-
ments.
elxxil WRITINGS OF
book, now known under the well ventilated name of Hip-
polytus; and the var. lect. in question are noted in Miller's
- — —- edition of the PAilosophumena.
It is unnecessary to enter further into this curious his-
tory of the Fragmenta Anecdota, than to state that Maffei,
who had a subsequent opportunity of visiting and inspect-
ing the collection, !disagreed with Pfaff with respect to
the genuineness of these fragments, but never denied their
existence; they disappeared therefore after his second
visit. Pfaff answered this critique from Tubingen, and with
the exception of a second paper of Maffei, 1716, for many
years he heard no more upon the subject of the Turin
MSS., until the Benedictine edition of Irenzus was reprint-
ed at Venice in 1734. He was attacked in it upon other
points; but his good faith as regards the existence of
these Anecdota remained unimpeached. The Fragments
therefore are offered to the reader, as possessing ?good
external authority, and far more convincing internal proof
of genuineness, than can always be expected in such brief
extracts.
It may be added that the reader is indebted to the
Spicilegium Solesmense of M. Pitra, for the Armenian
extracts, the last that demand our notice.
1 Giornale de’ Letterati d$ Italia.
Venet. xvi. Art. Iv. p. 216.
3 Those who wish to know more
concerning the views entertained re-
spectively by writers of the Roman
Communion and Lutherans with re-
spect to the important statements con-
tained in these Fragments, will find the
following original documents in the
second volume of STIEREN’Ss edition, at
P. 381, &c.:
a. The first letter of MAFFEI, pub-
lished in the Giornale de' Letterati, 1716.
b. The answer of PFAFF, 1716.
c. MAFFEI'S second letter, 1716.
d. Dissertatio Apologetica, by two
pupils of PrAFF; in vindication of the
genuineness of these Fragments, 1728.
e. The first epistle of F. M. Lront,
from the Veneto- Benedictine edition of
IRENAUS, 1734.
f. The second, from the same edi-
tion.
g. The third, :bid.
None of these deny the existence of
the Fragmenta.
À. Extract from the Editor's Pre-
face. Catalog. MSS. Bibl. Reg. Taurin.
1749.
i. Answer by CHR. M. PFAFF, 1751.
S. IRENZUS. clxxiii
Upon the doctrine of Irenzeus it is not necessary to Statements
say many words, With few exceptions, and those not at Eucharist,
all dependent upon doctrinal discrepancies, the Articles ~ 7
of the Church of England might be illustrated singly
from the statement of Irenzeus. The Index will enable
each reader to do this for himself. The subject of the
Holy Eucharist alone has given rise to expressions that
need a few words of explanation.
First, I presume that a comparison of the several
passages in the work c. Hereses, that have reference to
this subject, with the Fragment xxxvr, can throw no
doubt whatever upon the genuineness of that Fragment;
they present the same Catholic object of Faith to us in
two different phases. In the work c. Her. the subject of
the Eucharist is advanced in opposition to the views
respectively, of (1) the ! Marcionite, who denied that the
creation and the good gifts of God stored up in it, are the
work of the Supreme Deity, or of the Divine Word; and
(1) of the Valentinian, who affirmed that they were a
product of ignorance and abortion. In either case there
was great disparagement of the Creator's works; and the
author introduces the mention of the Eucharist in course
of his argument, not that he may explain the nature of
/ nt Sacrament, but that he may illustrate his reasoning
from the known Catholic teaching of the Church, that the
Body and Blood of Christ are verily and indeed taken
and received by the faithful in the Lord's Supper. How,
therefore, should heresy declare that the Bread which
Christ himself consecrated as His Body, and the Cup
which He blessed as His Blood, are the creatures not of
the Word, nor of God the Father, but of some sub-
ordinate Demiurge, half malignant and wholly ignorant?
No one, I think, will read the statements noted below
1 See II. 204.
clxxiv WRITINGS OF
Statemen:s ! without allowing, that this is the bearing that the author's
mention of the Eucharist has upon his argument. And
further, both Marcionite and Valentinian agreed in saying
that the Saviour’s Body was phantasmal, that it was of a
heavenly formation indeed, but that it received nothing
from the Blessed Virgin beyond mere transmission. But
we know that our own bodies are substantial flesh and
blood; we know, too, that the Bread and Wine, that by
consecration become to us the very Body and Blood of
Christ, nourish and strengthen us, to the increase of that
bodily substance, that is so real in our own case; how,
therefore, can the notion that the Body of Christ is
phantasmal consist with the original terms of consecration,
whereby it is said of the Bread and of the Cup, this is my
Body and this is my Blood? It is quite necessary to bear
in mind that the author is combating a purely Docetic
view, by means of the traditional faith of the Church, that
emanated confessedly from Christ himself, when we read
his statement, that the Body and Blood of Christ in the
Eucharist, nourishes, not merely the spiritual, but the
bodily substance also of the believer. The heavenly and
the earthly are made one, we know not how, in that Divine
Mystery, but each still continues to discharge its own
proper and natural function. That which is of the body
is assimilated by the body, and in a purely natural way;
that which is of the spirit goes to the nourishing and to
the increase of the spirit. On the whole, the view of the
Eucharist put forth by Irenseus agrees with the twenty-
ninth article of our Church, scarcely perhaps with the
latter portion of the twenty-eighth. In any case it should
not be forgotten that an illustration may be very apt as
helping the refutation of any particular heresy, and yet
be far from edifying as an element of instruction. The
1 IT, 204—208; 257; 318—320.
S. IRENZEUS. elxxv
teaching of the Church to her children is excellently set οἱ the
forth in the few words of Fragment xxxvr, which it has ܒ
already been conjectured may have been taken from a
catechetical treatise de Predicatione Apostolica; it exhi-
bits that other phase of a Catholic verity of which men-
tion was made above.
PROLOGUS
FLORI DIACONI LUGDUNENSIS
IN
LIBROS 8. TREN ET CONTRA HZERETICOS.
I. 1} Hyren xvs, episcopus civitatis Lugdunensis, instructus a
Polyearpo discipulo Johannis apostoli, scripsit quinque libros
cuidam episcopo, rogatus ab eo, Contra haereticos valde neces-
sarios; in quibus, ut sapiens architectus et providus medicus,
perfecte nos instruit de hzeresibus et hieresiarchis; primum dete-
gens eorum prava dogmata et perversa opera, ne quis incidat in
idipsum credulitatis exemplum. Nam, sicut medicus egrum
curare non potest, nisi causam morbi prius agnoscat, sic necesse
fuit eum h:ereticas pestes, cum suis causis, prius agnoscere, ut
postmodum competenti medicina posset eis efficacius contraire.
II. In primis ergo, ipsas hzereses explicat, singulis assignans
suas originales causas, scilicet a «quibus acceperunt materiam
exsistendi. Inter quod agendum, ponit et ignota nomina fictarum
rerum, quas ipsi Virtutes appellabant, et quasi deos venerati sunt.
De quorum scilicet nominum multitudine illatum tu, o lector,
tedium patienter sustine, tandem philosophicarum rationum et
divinarum auctoritatem copiosa dulcedine compensandum. Postea
ipsos heresiarchas nominatim memorat, et quid vel quantum,
uniuscujusque discipuli suorum magistrorum adinventionibus addi-
derint, consequenter annectit. Dein, singulas hecreses singillatim
aggrediens, et, probatissimi more philosophi, assumptis de rerum
naturis peremptoriis rationibus, verum a falso discernit. Sancti-
tatis amictum, pravitati superductum, violenter abstrahit; ubi
in melle venenum, ubi in columbz specie vulpes lateat, curiosa
! The reader will observe several which is a very careless transcript from
points of variation from STIEREN'sStext, the Arundel MS.
VOL. I. M 1 m
elxxvill
discussione perquirit.
PROLOGUS FLORI.
Hoc itaque modo sordidissimis phantasiis
heereticze dolositatis solertissime deprehensis, et fidelium oculis
patienter expositis, ad ultimum venenosos surculos, salutiferis
radicibus adulterina plantatione insertos, multiplice !f[alce di]
vinarum auctoritatum exstirpat, abjicit et culcat.
Ejusdem quo-
que intentionis occasione, non solum quz ab hzreticis corrupta
sunt corrigit, sed insuper multa de veteri, multa de novo Testa-
mento, ad munimentum verz fidei, fideliter et luculenter exponit.
. TL
Sunt autem quinque cause, quze sumptum et laborem
hujus libri transeribendi non sinunt, ut putamus, sestimari super-
fluum. Prima, quod perrarus est, hzereseum silentio, quod nunc
solito vehementius interruptum est, ad ejus usum psene neminem
impellente.
Secunda, quod auctor ejus antiquitatis, et aposto-
lorum temporibus vicinus exstitit, et ideo fide dignus. Tertia,
quod quze de hsereticis scribit, non omnia per famam didicit, sed
plurima de his presenter ab eis audivit doceri, et vidit exerceri,
utpote eorum σύγχρονος, id est, contemporaneus et comprovincia-
lis.
Quarta, quod de heeresibus illius temporis nemo plenius,
sive planius noscitur disputasse. Quinta, quod arma militantis
Ecclesiz, "aliquantz pacis occasione neglecta, resarciri plus solito
necesse est, quia, defensore jam raro, tyrannis hzretica in eam
tanto crudelius quanto impunius incipit efferari.
1 The brackets represent a hole in
the parchment.
3 This indication of some active form
of error, raising its head after a period
of comparative tranquillity, agrees well
with the supposition that FLorus, Dea-
con of Lyons, was author of this Pro-
logus. The predestinarian notions of
John Scotus (Erigena) called forth a
treatise by FLORUS, as well as the more
widely known work by PRUDENTIUS,
Bishop of Troyes. The impunity of
which the writer speaks, may very pos-
sibly refer to the position of Scotus as
enjoying the favour and protection of
Charles the Bald. The date of this
Prologus, therefore, may be placed at
about 853 A.D.
Another treatise by FLORU8 may be
mentioned, as by no means void of in-
terest, in which the right of the Church,
clerical and lay, to appoint its own
Bishops is asserted, as contrasted with
the encroachments of the temporal
power.
CaP.
VII.
XIII.
XIV.
ARGUMENTA CAPITUM
LIBRI PRIMI
CONTRA HARESES.
Narratio omnis argumenti discipulorum Valentini
Expositio praedicationis veritatis, quam ab ܝ Ec-
clesia percipiens custodit . .
Ostensio neque plus, neque minus de ea quo est μα pon
quosdam dicere .
Secundum quid fiat putare alios quien pl alios vero
minus habere agnitionis . .
Quos est Valentini sententia, in ܡ discrepant αἱ adversus
eum discipuli ejus . . . ܘ .
Que sunt, in quibus non consonant adversus invicem hi,
qui sunt a Valentino omnes. Que « est Colorbaseorum e
Marci doctrina . . .
Que est industria Marci, et que sunt que ab eo. Qualis
conversatio ipsorum, et que est figuratio vite . .
Quemadmodum quidam ex eis per numeros, et per syllabas
et per literas conantur constituere eam, quc est secundum
eos, argumentationem . . : . . .
Quomodo solvunt parabolas .
Quemadmodum conversationem secundum figuram ܒ
qui apud eos Pleroma, exponunt factam .
Quemadmodum ea qua sunt in ܕ in suum neon
figmentum
Quemadmodum incognitum omnibus inducere conantur
Patrem : . .
Quibus ex Scripturis testimoniis utuntur
De redemptione sua quanta dicunt et faciunt : quot modi
sunt apud eos redhibitionis : quemadmodum imbuunt
eos, qui sibi credunt, et quibus sermonibus utuntur
109
114
127
157
164
169
175
177
180
elxxx
CAP.
XV.
XXVII.
XXVIII.
XXIX.
ARGUMENTA CAPITUM LIBRI PRIMI, &c.
Quod est propositum omnibus hereticis, et quo tendant
Qua est Simonis Samarite magi doctrina .
Que est Menandri sententia, et que operationes ipsorum .
Relatio ejus que est secundum Saturninum doctrina .
Que est Basilidis argumentatio .
Que est Carpocratis doctrina, et que operationes ipsorum,
qui ab eo sunt, omnium . . . .
Qualis est doctrina Cerinths
Quos est Ebionitarum doctrina
Que sunt Nicolaitarum opera .
Que est Cerdonis sententia
Que sunt que Marcion docuerit
Quas est Continentium aversatio; qualis est Tatiani doc-
trina; unde hi, qui indifferentias induxerunt, accepe-
runt occasionem . . . . . .
Qua sunt genera Gnosticorum, et que secundum eos sen-
tentice
Ques est Ophitarum et Cajanorum trreligiositas et ܘܗ
dentia, et unde conscripta ipsorum .
Quibus temporibus fuerunt omnes, qui predicti sunt, et a
quibus initia et doctrinas acceperunt .
DL. 0440 VIL VIII
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ܬ «eacus ܢܘܠ݂ܘܪܪܬܐ cus. est
¬ ܝ ܘ̇ܫܕܠܸܟܬ μάλα
^^ ܫ ܘܐ κλολάβν k Γ᾽
ܝ Tsien
+
TOY EN ATIOIZ HATPOZ HMQN
EIPHNAIOY
£ 11 1 ܰܐ 0 11 00 ¥ AOYTAOYNOY
JY KAI ANATPOIIHZ THE YEYAONYMOY
ΓΝΩΣΕΩΣ BIBAIA IIENTE.
BIBAION A.
IIPOOIMION:
I [ 2. 'Emei τὴν ἀλήθειαν Ξπαραπεμπόμενοί τινες, Epiphanius
σι λόγους ψευδεῖς καὶ γενεαλογίας ὁ ματαίας, αἵτινες 7 ܡܒ
LIBER I.
PREFATIO.
znus veritatem refutantes quidam inducunt verba 1 Τίπι. |. 4.
jenealogias infinitas, que queestiones magis prostant,
hor's title, see Preef. Libr.
The work is also quoted
de by EusEbB.,, Jon. Da-
US, CECUMENIUS, &c. The
o far as I. v. § 2 is pre-
PHANIUS, Heer.xxxi. $9-32,
he same time that he makes
y; τὰ ἑξῆς, ἀπὸ τῶν τοῦ
ἀνδρὸς δούλου Θεοῦ, Elpy-
, Τὴν παράθεσιν ὁλοσχερῶς
εἰ δὲ οὕτως. Various read-
) be noted as they occur
losophumena of HriPPoLY-
8 occasionally made con-
acts from the work of his
nslator read ἐπεί: for the
he period the reader must
ἀναγκαῖον ἡγησάμην x.T.X.
ἱπόμενοι] setting aside, so
παραπέμποντας διηνεκῶς τὰ
διατάγματα. HIPPOLYTUS
I.
uses the term very much in the sense
here indicated; in speaking of the
Chaldean astrology, he says, οὐδὲ rov-
των τὴν ἄσοφον σοφίαν παραπέμψομαι,
ἀλλ᾽ ἐκθέμενος... ἐλέγξω. The transla-
tion refutantes has a cognate meaning in
CICERO, Quam quidem... bonitatem ...
non modo non aspernart ac refutare sed
complecti atque augere debetis, Pro Rabir.
16. Compare also III. xiv. Sí quis re-
futa ܐ Lucam, quasi non cognoverit
veritatem. Elsewhere IRENA&US shews
that Stgeand Logosare incompatible ideas,
and the translator renders the Greek A ut
Sigen aut Logon refutent ; II. xv. 2, let
them discard the one or the other.
Again, quedam refutare is opposed to
quedam recipere, III. xv. end. Hence
JUNIUS explains the word by παρω-
θοῦντες.
4 S. Irensus, who was of eastern
extraction, had in all probability a more
1
2 PRZEFATIO.
, , a 4 4 , [4 4
LIB. L ζητήσεις μᾶλλον παρέχουσι, καθὼς ὁ ᾿Απόστολός φησιν, ἡ
T Ὁ ὃ 4 Θ ^ 4 0 , 8 4 ὃ 4 A , I M
οἰκοδομὴν Θεοῦ τὴν ἐν miore Kat δια τῆς πανούργως *ovy- y.
, , , a ^ ^ 4
κεκροτημένης πιθανότητος παράγουσι τὸν νοῦν τῶν αἀπειρο-
, $091 , * A ge ὃ ^ Y Ad
τέρων, kai αἰχμαλωτίζουσιν αὐτοὺς, *padtoupyouvres τὰ λόγια
ܢ ? ^ ^ °
Κυρίου, ἐξηγηταὶ κακοὶ τῶν καλῶς εἰρημένων γινόμενοι" καὶ
4 9 /, 4 , 9 ܢ , , Gi
πολλοὺς ανατρέπουσιν, a7a'yovree avrovg mpopace γνώσεως
e" /, a , ^^ ܢ
83 ἀπὸ TOU τόδε TO πᾶν συστησαμένου καὶ KEKOTUNKOTOS, ὡς
a ΗΝ “ ^ 4 9 a
ὑψηλύότερόν τι καὶ μεῖζον ἔχοντες ἐπιδεῖξαι τοῦ τὸν οὐρανὸν,
^ ,) 4 ܕ a 1 , ^
καὶ τὴν γῆν, kai πάντα τὰ ἐν αὐτοῖς πεποιηκότος Θεοῦ-
^ ἢ 4 , 4 9 ,
4 πιθανῶς μὲν ἐπαγόμενοι διὰ λόγων τέχνης τοὺς ἀκεραίους
4 a e^ ^ , 9 , 4 4 ’ 4 4
εἷς τὸν τοῦ ζητεῖν τρόπον, ἀπιθάνως δὲ ἀπολλύντες αὐτοὺς
9 ^ , a 9 ܫ 4 , 9? ^ ,
ἐν τῷ βλάσφημον καὶ ἀσεβὴ τὴν γνώμην αὐτῶν κατασκευα-
4 A A 4 δὲ 5 9 ܫ ὃ , ó /,
ζειν εἰς τὸν Δημιουργὸν, μηδὲ Sev τῷ διακρίνειν δυναμένων
2 Tim. iii. 6.
quemadmodum A postolus ait, quam «dificationem Det, que est in
Jide; et per eam, quise est subdole exercitata verisimilitudo, trans.
ducunt sensum eorum, qui sunt inexpertiores, et in captivitatem
ducunt eos, falsantes verba Domini, interpretatores mali eorum,
4.89 bene dicta sunt, effecti: et multos evertunt, attrahentes eos
sub occasione agnitionis ab eo, qui hanc universitatem constituit
et ordinavit [L. ornavit]; quasi altius aliquid et majus habentes
ostendere, quam eum, qui eclum et terram, et omnia que in
eis sunt, fecit; suadenter quidem illi illieiunt per verborum
artem simpliciores ad requirendi modum, male autem perdunt
eos, in eo quod blasphemam et impiam ipsorum sententiam fa-
ciant in Fabricatorem, non discernere valentium falsum a vero.
familiar acquaintance in his early years,
with some Syriac translation, than with
ihe Greek original of the Scriptures of
the New Testament. Instances of this
will be indicated as they occur. This
will serve to account for many of those
variations from the sacred text, that
have been ascribed to the habit of
quoting from memory. In this place
the Syriac for ἀπεράντους 120»
gested the word ματαίας.
Possibly the author’s version may have
shewn thereading coo ܕܣܟܠܘܬܐ
ἐν als ματαιότης.
seems to have sug-
1 The meaning being, by plausible
assertions craftily insinuated. So in
Azioch. : Kd» πιθανωτέρους τούτων λό-
yous ἄρτι κροτήσῃς.
2 ῥᾳδιουργοῦντε:)] cf. 2 Cor. iv. 2,
δολοῦντες τὸν λόγον τοῦ Θεοῦ.
8 The Demiurge, the Creator of
the material universe, was far inferior
to the Supreme Bythus in the Gnostic
Theosophy.
4 πιθανῶς] speciously, ἀπιθάνως, ab-
surdly,
5 ἐν τῷ] There is no need to adopt
any of the proposed conjectural altera-
tions ; the words may have the force of
ἐν τούτῳ. So /EscH. ‘Ewra ἐ. Θ. 511:
PRZEFATIO. 3
τὸ ψεῦδος ἀπὸ τοῦ ἀληθοῦς: ἡ γὰρ 'mAavm καθ᾽ αὑτὴν μὲν
οὐκ ἐπιδείκνυται, ἵνα μὴ γυμνωθεῖσα γένηται κατάφωρος"
πιθανῷ δὲ περιβλήματι πανούργως κοσμουμένη, καὶ αὐτῆς τῆς
ἀληθείας ἀληθεστέραν ἑαντὴν παρέχειν dU παρέχει] φαί-
νεσθαι διὰ τῆς ἔξωθεν φαντασίας τοῖς ἀπειροτέροις" καθὼς
LIB. I.
es 3 ^ , e ^m » $ 4 ^ , e ‘0
νπο “TOU Κρειττονος μων εἰρῆται ET’ Τῶν TOLOUTWY, OTE AtOov ct. 111. xix.
a , , ܬ ܒܨ a , e
TOV τίμιον σμάραγδον ὄντα, καὶ πολυτίμητον τισιν, ὕαλος
ἐνυβρίζει διὰ τέχνης παρομοιουμένη, ὁπόταν μὴ παρῇ ὁ
σθένων δοκιμάσαι, καὶ τέχνη [ Int. τέχνην] διελέγξαι τὴν παν-
3 ܠ 9 ܬ e A 9 ^ t€ 4 ܝܢ
ούργως γενομένην: ὅταν δὲ ἐπιμιγῇ ὁ χαλκὸς εἰς τὸν ἄργυρον,
Erref enim secundum semetipsum non ostenditur, ne denudatus
fiat comprehensibilis, suasorio autem cooperimento subdole ador-
natus, et ipsa veritate (‘ridiculum est et dicere) veriorem semet-
ipsum prestat, ut decipiat exteriori phantasmate rudiores:
quemadmodum a meliore nobis dictum est de hujusmodi:
Quoniam lapidem pretiosum smaragdum magni pretii apud
quosdam, vitreum in ejus contumeliam per artem assimilatum,
quoadusque non adest, qui potest probare, et artificium arguere,
quod subdole sit factum. — Quum enim commixtum fuerit
xxxix. with IV. lii. and III. xix. end,
xxxv.) whom in early life he had seen
ἐχθρὸς γὰρ '᾿ἄνηρ ἀνδρὶ τῷ ξυστήσεται,
and Sop. (Ed, Col. 742:
was ce Καδμείων λεὼς
καλεῖ δικαίως, ἐκ δὲ τῶν μάλιστ᾽ ἐγώ.
In the same way πρὸ τοῦ for πρὸ τούτου
is not unusual. The meaning being,
who not even in 80 gross a fiction as the
Gnostic theory of the Demiurge, can dis-
tinguish truth from falsehood. Once for
all it may be observed, that the Latin
version is no infallible index to the true
reading in the Greek.
1 TERTULLIAN says of the same here-
tical crew; Nihil magis curant quam
occultare quod predicant ; δὲ tamen pre-
dicant quod occultant. c. Val. 1.
3 The reader will obeerve that ne-
cessary alterations are expressed by a
correction within brackets, the faulty
text remaining unaltered.
3 χοῦ κρείττονος] IRENJEUS not un-
frequently quotes the words of some
venerable elder. Possibly he may some-
times refer to POLYCARP, (compare II.
and heard, and of whom he had a vivid
recollection, as regards τὸν χαρακτῆρα
τοῦ βίου, καὶ τὴν τοῦ σώματος ἰδέαν καὶ
τὰς διαλέξεις ἃς ἐποιεῖτο πρὸς τὸ πλῆθος,
καὶ τὴν μετὰ ‘Iwdyvov συναναστροφήν,
κιτιλ. Ep. ad Florin. But generally
perhaps, Pothinus, his predecessor in
the see of Lyons, is meant: as for
example in citing the Iambic verses
against the Gallican heretic Marcus,
I. xii. 4. Itiscertain that in one place
he speaks of one who had received in-
struction from the Apostles ; in another,
of the disciple of apostolic men. Com-
pare IV, xlv. and lii.
4 The translator indicates the miss-
ing words ὁ καὶ εἰπεῖν γελοῖον. In the
same sentence, prestat is the reading of
the Clerm. and Arund. MSS., but Mas-
SUET alters it to prrefert, which he found
in the Voss. MS.
1—2
P
LIB. I.
4 PRZEFATIO.
^ 9 , * , ww
τίς εὐκόλως δυνήσεται τοῦτον * ἀκεραίως [ Int. ἀκέραιος ὦν] δο-
ܠ 4 , 9 ? ? ,
κιμάσαι; ἵνα οὖν μὴ παρὰ τὴν ἡμετέραν αἰτίαν συναρπάζωνταί
4 9 ^ 9 A ܙ ܠ
τινες, ὡς πρόβατα ὑπὸ λύκων, ἀγνοοῦντες αὐτοὺς διὰ τὴν
“- ^ 9 4 A .
ἔξωθεν τῆς mpoBareiou δοράς “ἐπιβουλὴν, ove φυλάσσειν
^ Ψ 4 ^ 9 , A
παρήγγελκεν ἡμῖν Kuptos, ὅμοια μεν λαλοῦντας, δανόμοια δὲ
^ ^ , 9, A ^ e ,
φρονοῦντας, ἀναγκαῖον ἡγησάμην, ἐντυχὼν τοῖς ὑπομνήμασι
ܚ ^ 9 ? 4 9 ^
τῶν, ὡς αὐτοὶ λέγουσιν, Οὐαλεντίνου μαθητῶν, ἐνίοις δ᾽ αὐτῶν
a 4 4 , 4 ܝ 4 ^ ,
kat συμβαλὼν, καὶ καταλαβόμενος τὴν γνώμην avrov, μηνύσαι
ܢ ܠ , A 4 ,
σοι, ἀγαπητὲ, τὰ τερατώδη kai βαθέα μυστήρια, à ov παντες
4 ^ , ܝ ܢ ܝ 4 ܠ I4 5 9 , e
χωροῦσιν, eret μὴ TavTes Tov ἐγκέφαλον 5 εξεπτύκασιν, ὅπως
seramentum argento, quis facile poterit, rudis cum sit, hoc pro-
bare? Igitur ne forte et cum nostro delicto abripiantur quidam
quasi oves a lupis. ignorantes eos propter exterius ovilis pellis super-
indumentum, a quibus cavere denunciavit nobis Dominus, similia
quidem nobis loquentes, dissimilia vero sentientes: necessarium
duxi, cum legerim Commentarios ipsorum, quemadmodum ipsi
dieunt, Valentini discipulorum, quibusdam autem ipsorum et
congressus, et apprehendens sententiam ipsorum, manifestare
tibi, Dilectissime, portentuosissima et altissima mysteria, que
non omnes capiunt, quia non omnes cerebrum habent, ut et tu
1 The close concurrence of two ad-
verbs in the same sentence is so harsh,
that there can be little doubt but that
pepercit; quoniam non ad materiam
Scripturas, sed materiam ad scripturas
excogitavit ; εἰ tamen. plus abstulit. et
ἀκέραιος ὦν, Lat. rudis cum sit, is the
genuine reading.
3 ἐπιβολὴν was the reading of the
Latin translation, and is preferred by
STIEREN in his note, although he retains
ἐπιβουλὴν in the text: but it is objec-
tionable as rendering superfluous the
word ἔξωθεν. The ἐπιβολὴ of a fleece
could not be otherwise than external.
3 TERTULLIAN charges other beretics
with mutilating scripture, but VALEN-
TINUS, with perverting its true meaning.
Alius manu scripturas, alius. sensus
expositione. intervertit. — Neque. enim si
Valentinus integro. instrumento. «uti. vi-
detur, non callidiore ingenio, quam Mar-
cton, manus intulit. veritati, | Marcion
exerte εἰ palam machera non stylo usus
est ; quoniam ad materiam suam cedem
scripturarum confecit. | Valentinus autem
plus adjecit, auferens. proprietates. sin-
gulorum quoque verborum, ct adjiciens
proprietates non comparentium rerum.
De Prascr. Her. 38. The reader is
referred to the Appendix for the various
fragments that have been preserved of
the writings of Valentinus, and of his
immediate followers.
4 Tronice. So TERTULLIAN says, Si
bona fide queras, concreto vultu, sus-
penso supercilio, Altum est, aiunt. St
subtiliter | tentes, per ambiguitates bi-
lingues communem fidem affirmant. c.
Val. 1, compare 8 8 below and IV.
lxix.
5 For éterrtxact. The Latin trans-
lator may perhaps have read ἐχς (abbrev.
for ἔχοντες) τετυχήκασι. The present
reading, as being the more difficult, is
more likely to be genuine, and may
PRZEFATIO. 5
ܕ , ܕ , A ^ a ܀ ܙ ܕܨ ܙ
καὶ σὺ μαθὼν avra, πᾶσι τοῖς μετὰ σου Qavepa ποιήσης, Kat
^ 4 , 9 ܣ ὔ 9 ^ , A I A
wapatvéa ne αὐτοῖς φυλάξασθαι τὸν * βυθὸν τῆς ἀνοίας, καὶ τῆς
εἰς Χριστὸν [ Int. Θεὸν] βλασφημίας. Kat, καθὼς δύναμις ἡμῖν,
τήν τε γνώμην αὐτῶν τῶν νῦν παραδιδασκόντων, λέγω δὴ τῶν
^ ^ ? , ^
περὶ Πτολεμαῖον, ᾿ἀπάνθισμα οὖσαν τῆς Οὐαλεντίνου σχολῆς,
συντόμως καὶ σαφῶς ἀπαγγελοῦμεν, καὶ ἀφορμὰς δώσομεν
ܢ
κατὰ τὴν ἡμετέραν μετριότητα, πρὸς TO ἀνατρέπειν αὐτὴν,
e 9 ܢ , 9 , 9 ^ , 9 ܢ , 9
ἀλλόκοτα καὶ ἀνάρμοστα τῇ ἀληθείᾳ ἐπιδεικνύντες τὰ UT
a , , 9 [i , , ^- 4
αὐτῶν λεγόμενα, μήτε av'y'ypadetw εἰθισμένοι, μήτε λόγων
^ 4 ,
τέχνην ἡσκηκότες" ἀγάπης δὲ ἡμᾶς προτρεπομένης σοί τε καὶ
^ 4 , ^ ^
πάσι τοῖς μετὰ GOV μηνύσαι τὰ μέχρι μὲν νῦν 3 κεκρυμμένα,
^ ^^ , 4
ἤδη δὲ κατὰ τὴν χάριν τοῦ Θεοῦ εἰς φανερὸν ἐληλυθότα
ad 9 4 , 9 , 81 9 ,
διδάγματα: οὐδὲν γὰρ ἐστι κεκαλυμμένον, ὃ οὐκ ἀποκαλυφ-
ܢܟ
θήσεται, Kai κρυπτὸν, ὃ οὐ γνωσθήσεται.
cognoscens ea, omnibus his, qui sunt tecum, manifesta facias, et
precipias eis observare se a profundo insensationis, et ejus, quse
est in Deum, blasphemationis. Et quantum nobis virtutis adest,
sententiam ipsorum, qui nunc aliud docent, dico autem eorum,
qui sunt circa Ptolemzeum, quse est velut ‘flosculum Valentini
schol, compendiose et manifeste ostendemus, et aliis occasiones
dabimus secundum nostram mediocritatem ad evertendum eam,
non stantia, neque apta veritati ostendentes ea, quz ab iis
dicuntur: neque conscribere consueti, neque qui sermonum arti
studuerimus: dilectione autem nos adhortante, et tibi et
omnibus, qui sunt tecum, manifestare, que usque adhuc erant
absconse, jam autem secundum gratiam Dei in manifestum
LIB. I.
venerunt doctrine ipsorum. Nihil enim est coopertum, quod non Matt. x. ὃ
manifestabitur ; et nihil absconsum, quod non cognoscetur.
be rendered, ‘‘ Have purged the brain."
Facetus, emuncte naris, is a parallel ex-
pression in HoRACE, and MASSUET com-
pares the lines in PLAUTUS:
** Immo etiam cerebrum quoque omne
e capite emunx'ti meum,
Nam omnia malefacta vestra repperi
radicitus."
Mostell. V. 1. 61.
1 In allusion to Bv0ós, the root of
the Valentinian system, c. r.
3 See I. i. and vi. II. iv. and xl.
Compare also HiPPOoLYT. Philos. VI. 29,
35, 38. ἀπάνθισμα, in allusion possibly to
the fructifications of V ALENTINUS; the
word καρποφορία was commonly applied
by the Gnostics in the sense of ‘‘ emana-
tive evolution."
3 Compare the Philosophumena, vi.
9, where the words of Simon Magus
are recorded, “διὸ ἔσται ἐσφραγισμένον,
κεκρυμμένον, κεκαλυμμένον, κείμενον ἐν
τῷ οἰκητηρίῳ οὗ ἡ ῥίζα τῶν ὅλων τεθε-
peXlwra.” In the Cabbala " Ξ 3"
4 Flosculum as a neuter nomipative,
where we should expect flosculus.
6 PRZEFATIO.
LIB. I. Οὐκ ἐπιζητήσεις δὲ παρ᾽ ἡμῶν τῶν ἐν ! Κελτοῖς διατρι-
Γ΄. , 4 4 , 4 a 9
βόντων, καὶ περὶ BapBapov διάλεκτον τὸ πλεῖστον ἀσχο-
,
λουμένων, λόγων τέχνην, ἣν οὐκ ἐμάθομεν, οὔτε δύναμιν
4 ,
συγγραφέως, ἣν οὐκ ἠἡἠσκήσαμεν, οὔτε καλλωπισμον λέξεων,
ܢ ^ 4 9 ^
οὔτε πιθανότητα, ἣν οὐκ οἴδαμεν: ἀλλὰ αἀπλῶς, καὶ ἀληθῶς, +
^ ܢ ܟ , ܢ ܠ 9 ,
καὶ "ἰδιωτικῶς τὰ μετὰ ἀγαπῆς σοι γραφέντα, μετὰ ἀγαπῆης
ܢ ܢ ^ e
σὺ προσδέξη, kai αὐτὸς αὐξήσεις αὐτὰ Tapa σεαυτῷ, ἅτε
^ , a 9 ܢ A
ἱκανώτερος ἡμῶν τυγχάνων, οἱονεὶ σπέρματα καὶ ἀρχὰς λαβὼν
^ ^ , ° ^ ^ 4
παρ᾽ ἡμῶν, Kat ἐν τῷ πλάτει σου TOU νοῦ ἐπὶ πολὺ καρπο-
, ܢ óc 9,«. ἢ e 4? e ^ 9 , ܪ ὃ A
φορήσεις ta δὲ ολίγων Up ἡμῶν εἰρημένα, Kat duvaTws
^ ^ “-- 4 ΄- 4
παραστήσεις τοῖς μετὰ σοῦ τὰ ἀσθενῶς ὑφ᾽ ἡμῶν ἀπηγ-
, A e e ^ ܝ , , ^ ,
γελμενα" kat ὡς ἡμεῖς ἐφιλοτιμήθημεν, waka ζητοῦντός σου
Cf. xxxv.
^ 4 , 4 ^ 4 , ^ ܠ
Ct x1 μαθεῖν τὴν γνώμην αὐτῶν, μὴ μόνον cot ποιῆσαι φανερᾶν,
ἀλλὰ καὶ ἐφόδια δοῦναι πρὸς τὸ ἐπιδεικνύειν αὐτὴν Nrevósr
Non autem exquires a nobis, qui apud Celtas commoramur,
et in barbarum sermonem plerumque vacamus, orationis artem,
quam non didicimus, neque vim conscriptoris, quam non affecta-
vimus, neque ornamentum verborum, neque suadelam, quam
nescimus: sed simpliciter et vere et idiotice ea, que tibi cum
dilectione scripta sunt, cum dilectione percipies, et ipse *auges
ea penes te, ut magis idoneus quam nos, quasi semen et initia
accipiens a nobis: et in latitudine sensus tui in multum fructifi-
cabis ea, 418 in paucis a nobis dicta sunt, et potenter asseres
118, qui tecum sunt, ea que invalide a nobis relata sunt. Et
quemadmodum nos elaboravimus, olim querenti tibi discere
Sententiam eorum, non solum facere tibi manifestam, sed et
subministrationem dare, uti ostenderemus eam falsam: sic et
1 Gaul was divided into three parts,
as we learn from the opening of C2sar's
Commentaries, and from PLINY, iv. 17.
To the North of the Scine were the
reading of Δελφοῖς, first replaced by
Κελτοῖς in the edition of Petavius.
3 ἰδιωτικῶς, with no affectation of
style.
Belge, to the South of the Garonne
the Aquitani, and between these two
rivers the Celt; ** Ab e& ad Garum-
nam Celtica, eademque Lugdunensis."
Lyons, the capital of Celtic Gaul,
having been the see of Irenzus, it was
by the effect of gross ignorance that
the MSS, of EPIPHANIUB exhibited the
3 Auges, this as GRABE and MASSUET
imagine, is one of those verbs that
follow the inflexion both of the second
and third conjugations, a future mean-
ing being assigned to this word, as
required by the preceding verb in the
translation, and by αὐξήσεις in the
Greek.
PRZEFATIO. 7
οὕτω de καὶ σὺ φιλοτίμως τοῖς λοιποῖς διακονήσεις, κατὰ τὴν LBL.
χάριν τὴν ὑπὸ τοῦ Κυρίου σοὶ δεδομένην, εἰς τὸ μηκέτι παρα-
σύρεσθαι τοὺς ἀνθρώπους ὑπὸ τῆς ἐκείνων πιθανολογίας, οὔσης
τοιαύτης.
tu efficaciter reliquis ministrabis secundum gratiam, qus tibia
Domino data est, ut jam non abstrahantur homines ab illorum
suadela, que est talis.
— Her.
cf.Theodoret. ¢
Her. Fab.
1.7. &c.
Tertull. adv.
Val.
8 MONAS.
Κεφ. α΄.
Narratio omnis argumenti discipulorum Valentine.
I. AETOYZI "yap τινα εἶναι ἐν ἀοράτοις καὶ ἀκατονο-
!. μάστοις ὑψώμασι "τέλειον Αἰῶνα προόντα' τοῦτον δὲ καὶ
προαρχὴν καὶ] προπάτορα καὶ Βυθὸν καλοῦσιν. 3......
ὑπάρχοντα ® αὐτὸν ἀχώρητον καὶ ἀόρατον, ἀϊδιόν τε καὶ
ἀγέννητον, ἐν ἡσυχίᾳ καὶ ἠρεμίᾳ πολλῇ γεγονέναι ἐν ἀπείροις
αἰῶσι 4[ χρόνων]. συνυπάρχειν ® αὐτῷ καὶ “Ἑννοιαν, ἣν δὴ
CAP. I.
1. Dicunr esse quendam in invisibilibus, et inenarrabilibus
alitudinibus perfectum /Eonem, qui ante fuit, Hunc autem et
Proarchen, et Propatora, et Bython vocant: esse autem illum
ex
invisibilem, et quem nulla res capere possit.
Cum autem 8
nullo caperetur, et esset invisibilis, sempiternus, et ingenitus, in
silentio et in quiete multa fuisse, in immensis zeonibus.
1 EPIPHANIUS in his work upon the
heresies has preserved to us the Greek
text of this chapter, THEODORET has an
abstract of it, and TERTULLIAN also bor-
rowed largely from it before the close of
the second century, in his treatise against
the Valentinians, and his words are often
of great service as a test of the Greek.
HiPPOLYTUS, and the Didasc. Or. CLEM.
AL. give the oriental phase of this
heresy.
3 πέλειον Αἰῶνα. TERTULLIAN adv.
Val. 7: Hunc substantialiter quidem
αἰῶνα τέλειον appellant ; personaliter
vero προάρχην et rhv ἀρχήν, etiam By-
thion (mel. Βυθόν,) quod in sublimibus
habitanti minime congruebat ; and else-
where Valentinus, ausus est deos con-
cipere Bython et Sigen, cum usque ad
triginta Lonum fetus, tamquam .Eonic
scrofe, examen divinitatis effudit. c.
Marc. 1. 5. GRABE says in his note,
** /Eon igitur Valentinianis Deum deno-
tavit; pro qua significatione, a Lexico-
graphis pretermissa, duorum Philoso-
phorum auctoritatem accipe, Epicteti
gentilis, e& Pseudo-Dionysii Christiani.
Hic apud Arrianum eadem, qua Valen-
Cum
tinus vixit, setate florentem, lib. 1.
cap. 5. [ante medium,] mortis neces-
Bitatem considerans, ait : οὐ γάρ εἶμι αἰών,
ἀλλ᾽ ἄνθρωπος. Neque enim sum Deus,
sed homo. 1116 autem lib. de Divinis
Nominibus cap. 5. $ 4. Deus dicitur
ἀρχὴ kal μέτρον αἰώνων, kal χρόνων óvró-
της, kal Αἰὼν τῶν ὄντων, Principium ea
mensura, seculorum, et temporum essentia,
εἰ divum eorum que existunt. Nam
quemadmodum in αἰῶνι sive seternitate,
nec praeteritum, nec futurum datur, sed
semper praesens; ita et Deus οὔτε ἦν,
οὔτε ἔσται, οὔτε ἐγένετο, οὔτε γίνεται,
οὔτε γενήσεται, ut Dionysius ibidem addit,
indeque concludit: Αὐτὸς γάρ ἐστιν ὁ
Αἰὼν τῶν αἰώνων, ὁ ὑπάρχων πρὸ τῶν
αἰώνων." DU? in the Cabbala means
any multitudinous system; and each
alwy was a pleroma, § 4.
ὃ Videtur IRENEUS scripsisse : ὑπάρ-
xew δὲ αὐτὸν ἀόρατον καὶ ἀχώρητον,
Scriba vero hmc omisisse, quod eadem
fere mox recurrant: ὑπάρχοντα δὸ
αὐτόν, κατ. . GRABE.
4 χρόνων, GRABE justly considers to
be an interpolation. It is neither ex-
pressed in the old version nor is it
DYAS. TETRAS. 9
καὶ Χάριν, καὶ Σιγὴν ὀνομάζουσι' καὶ ἐννοηθῆναί ποτε ἀφ᾽ WELL}.
e ^ , ܬ ܢ ^ * 4 e^ , MASS. I. i. 1.
ἑαυτοῦ προβαλέσθαι τὸν Βυθὸν τοῦτον, ἀρχὴν τῶν πάντων. — —
ܠ 4 , , ܢ , A ’
καὶ καθαπερ σπέρμα, τὴν προβολὴν ταύτην, ἣν προβαλέσθαι
ἐνενοήθη, καὶ ᾿καθέσθαι ὡς ἐν μήτρᾳ τῇ συνυπαρχούσῃ ἑαυτῷ
Σιγῆ" ταύτην δὲ ὑποδεξαμένην τὸ σπέρμα τοῦτο καὶ ἐγκύμονα
γενομένην, ἀποκυῆσαι Νοῦν, ὅμοιόν τε καὶ ἶσον τῷ προβαλόντι,
4 , ^ M , ^ ’ ܙ ܠ ^
καὶ μόνον χωροῦντα TO μέγεθος ToU llaroós: τὸν δὲ Νοῦν
^ ܬ M ^ ^ ܢ II , a ܠ "A a ^
τοῦτον kai Μονογενῇ καλοῦσι, kai IlIarepa, "καὶ Apyzv τῶν
πάντων" συμπροβεβλῆσθαι δὲ avro ᾿Αλήθειαν: καὶ εἶναι ταύ-
τὴν πρῶτον καὶ ἀρχέγονον 31]υθαγορικὴν τετρακτὺν, ἣν καὶ
e e^ , ^ » 4 B θὰ ܢ > 4 »
ῥίζαν τῶν πάντων καλοῦσιν" ἔστι yap Βυθὸς καὶ Deyn, ἔπειτα
ipso autem fuisse et Enncean, quam etiam Charin, οὐ Sigen
vocant: et aliquando voluisse a semetipso emittere hune By-
thum initium omnium, et velut semen prolationem hanc prz-
mitti voluit, et eam deposuisse quasi in vulva ejus, que cum eo -
erat, Sige. Hanc autem suscepisse semen hoc, et pregnantem
factam generasse Nun, similem et sequalem ei, qui emiserat, et
solum eapientem magnitudinem Patris. Nun autem hune, et
Unigenitum vocant, et Patrem, et Initium omnium. Una
autem cum eo emissam Veritatem, et hane esse primam et
primogenitam Pythagoricam quaternationem, quam et radicem
omnium dicunt. Est enim Bythus et Sige, deinde Nus et
indicated in TERTULLIAN’S Infinitis retro
@vis; αἰῶσι is used here in the ordinary
and not in the Valentinian sense of the
word; therefore χρόνων was in all pro-
bability the exegetical addition of some
scribe.
! STIEREN restores in the text xa-
ταθέσθαι on the faith of the Paris and
Breslau MSS. ; but καθίεσθαι is not an
unlikely reading.
3 Noüs having the two other names
of πατὴρ and ἀρχὴ τῶν πάντων, Budds
from whence Νοῦς emanated, was also
distinguished by the appellation of xpo-
wdrwp and wpoapx*j. See II. 7. and 5$.
3 SELDEN, de Diis Syr., Syntagm. 11.
c. I, and GALE in his Court of the Gen-
tiles, Pt. τι. c. ii. 8, say, that the Py-
thagoric Tetractys was no other than
the ὄνομα τετραγράμματον, the Hebrew
Jehovah ; certainly the philosopher might
easily have become acquainted with the
name of God from his intercourse with
learned Jews in his travels in Egypt,
Persia and Chaldza, and during his abode
at Sidon. JOSEPHUS also and PoRPHYRY
declare that he had communication with
the people of God. An intelligent Te-
trad is here evidently spoken of by
TREN &vsS, and not an irrational combina-
tion of mere numbers. See CUDWORTH,
Intell, Syst. B. 1v. $20. But in the
Pythagorean system the properties of
numbers, of all things the most distinct
from matter, and pure intellectual abs-
fractions, were adopted to symbolize
the immaterial and wholly spiritual
nature of the Divine intellect. The
foundation of ancient Theic philosophy
was the axiom that the Nature of the
LIB. I. i. 1.
GR. I. i. 1.
MASS. I. i. 2.
10 OGDOAS.
Νοῦς καὶ ᾿Αλήθεια. Αἰσθόμενόν τε τὸν Μονογενῆ τοῦτον ἐφ᾽
οἷς προεβλήθη, προβαλεῖν καὶ αὐτὸν Λόγον καὶ Ζωὴν, πατέρα
πάντων τῶν μετ᾽ αὐτὸν ἐσομένων, καὶ ἀρχὴν καὶ ᾿μόρφωσιν
4 ^ , 9 ܕ ^ , A e^ ^
παντὸς ToU πληρώματος. "Ex δὴ τοῦ Λόγου kai τῆς Ζωῆς
προβεβλῆσθαι κατὰ συζυγίαν **AvOpwrov καὶ ᾿Εἰκκλησίαν'
% , 9 , , , er ܙܥ € ,
Kat εἶναι ταύτην ἀρχέγονον ᾿Ογδοάδα, ῥίζαν καὶ ὑπόστασιν
τῶν πάντων, τέτρασιν ὀνόμασι παρ᾽ αὐτοῖς καλουμένων, [7
καλουμένην] Βυθῷ, καὶ Nó, καὶ Λόγῳ, καὶ ᾿Ανθρώπῳ" εἶναι
A ,9 ^ [d * ܐܗ , ܕ ^ A 11
yap αὐτῶν ἕκαστον ἀῤῥενόθηλυν: οὕτως πρῶτον τὸν llpo-
πάτορα ἡνῶσθαι κατὰ συζυγίαν τῇ ἑαυτοῦ ᾿Ἐννοίᾳ: τὸν δὲ
Μονογενῆ, τουτέστι τὸν Νοῦν, τῇ ᾿Αληθείᾳ: τὸν δὲ Λόγον 75
Ζωῆ, καὶ τὸν “AvOpwrov τῇ "ExxAnoia. Tovrous δὲ τοὺς
Αἰῶνας εἰς δόξαν τοῦ IIarpóc προβεβλημένους, βουληθέντας
καὶ αὐτοὺς διὰ τοῦ ἰδίου δοξάσαι τὸν Ἰ]ατέρα, προβαλεῖν
ܠ 9 , 4 4 , A ܠ ܬ 4
προβολὰς ἐν συζυγίᾳ: τὸν μὲν Λόγον καὶ τὴν Ζωὴν, μετὰ
τὸ προβαλέσθαι τὸν ΓΑνθρωπον καὶ τὴν ᾿Εἰκκλησίαν, ἄλλους
Alethia., Sentientem autem Unigenitum hune in qua prolatus
est, emisisse et ipsum Logon et Zoen, patrem omnium eorum,
qui post se futuri essent, et initium et formationem universi
Pleromatis. De Logo autem et Zoe emissum secundum conju-
gationem, Hominem et Ecclesiam, et esse hanc primogenitam
Octonationem, radicem et substantiam omnium, quatuor nomi-
nibus apud eos nuncupatam, Bython, et Nun, et Logon, et An-
thropon. Esse enim illorum unumquemque masculo-fceminam,
sic, initio Propatorem illum coisse secundum conjugationem sus
Ennee, id est, cogitationi, quam Gratiam et Silentium vocant:
Unigenitum autem, hoc est, Nun Alethim, id est, Veritati:
Logon autem Zow, id est, Vite: et Anthropon cum Ecclesia.
Hos autem /Eonas in gloriam Patris emissos, volentes et ipsos de
suo clarificare Patrem, emisisse emissiones in conjugatione; Lo-
gon quidem et Zoen posteaquam emissus est Homo et Ecclesia,
Deity is wholly unintelligible and in- ex semetipso, Sermonem et Vitam... Sed
scrutable. This, as will be seen, gavo οἱ ec soboles ad initium universitatis,
rise to some of the most startling asser- ܐ formati [l. formationem] Pleromatis
tions of ancient heresy. The reader may totius emissa. c. Val. 7.
compare that which has been said in the 3 The archetypal idea of Man, and
prefatory remarks upon Basilides. of the Church of redeemed souls in the
1 So TERTULLIAN, Nus simul accepit Divine Mind, ἐν δυνάμει, as the Gnostic
probationis sue offictum, emit ܐ ipse would say, not ἐν ἐνεργείᾳ.
DECAS. DODECAS. 11
δέκα Αἰῶνας, ὧν Ta ὀνόματα λέγουσι ταῦτα: Βύθιος καὶ ,ܐܐ ܐܬ
Νίξις, ᾿᾿Αγήρατος καὶ ᾿Εἰνώσις, Αὐτοφυὴς καὶ Ἡ δονὴ, ᾿Ακίνη- Mass. 1-13
τος καὶ Σύγκρασις, Movoyevys καὶ Μακαρία: οὗτοι δέκα
Αἰῶνες, ove καὶ φάσκουσιν ἐκ Λόγου καὶ Ζωῆς προβεβλῆσθαι.
τὸν δὲ “AvOpwrov καὶ αὐτὸν προβαλεῖν μετὰ τῆς ᾿Εἰκκλησίας
Αἰῶνας δώδεκα, οἷς ταῦτα τὰ ὀνόματα χαρίζονται" IIapa-
κλητος xai Πίστις, Ilarpixos καὶ ᾿Ελπὶς, Μητρικὸς καὶ
᾿Αγάπη, “᾿Αείνους καὶ Σύνεσις, ᾿Εκκλησιαστικὸς καὶ Μακαριό-
της, Θελητὸς καὶ Σοφία οὗτοί εἰσιν οἱ τριάκοντα Αἰῶνες
τῆς πλάνης αὐτῶν, οἱ Ξσεσιγημένοι καὶ μὴ γινωσκόμενοι: τοῦτο
τὸ ἀόρατον καὶ πνευματικὸν κατ᾽ αὐτοὺς πλήρωμα, τριχῆ
διεσταμένον 4 εἰς ὀγδοάδα, καὶ δεκάδα, καὶ δωδεκάδα. Kat διὰ τι. xit.
alteros decem /Eonas, quorum nomina dicunt hsec: Bythius et
Mixis, Ageratos et Henosis, Autophyes et Hedone, Acinetos
et Synerasis, Monogenes et Macaria. Hi decem ones, quos
dicunt ex Logo et Zoe emissos. Anthropon autem et ipsum
emisisse cum Ecclesia /Eonas duodecim, quibus nomina hee
donant: Paracletus et Pistis, Patricos et Elpis, Metricos et
Agape, /Enos et Synesis, Ecclesiasticos et Macariotes, 5 Theletos
et Sophia. Hi sunt triginta erroris eorum ones, qui tacentur
et non agnoscuntur. Hoc invisibile et spiritale secundum eos
Pleroma, tripartite divisum in octonationem, et decada, et duo-
1 Compare the Latin translation of
these names, II. 19. For their rationale
the reader is referred to the Prolegomena.
The ten emanations from Logos and Zoe,
referred in the Eastern system of this
heresy to Nous and Alethia, are charac-
teristic of the self-existent depth of
bleasedness of the Logos combined with
that plastic energy whereby he is the
Light and Life of Creation. He is the
modal subeistence of the creative energy,
the source of all generative life diffused
throughout the universe.
3 Since the male 7Eons have a de-
rivative meaning, the term 'Aelvovs is
hardly in keeping with the rest. TER-
TULLIAN has Enos. Probably αἰώνιος was
written, for HriPPOLYTUS in the Philo-
soph, combines it with the preceding as
ἀγάπη αἰῶνος. vi. 30.
8 Sige...que et ipsis hereticis suis
tacere prascribit, TERT. c. Val. 9. τούτους
φασι, τοὺς X αἰῶνας rois μὲν ἄλλοις dra-
σιν ἀδήλους εἶναι, αὐτοῖς δὲ μόνοις γνωρί-
μους. THEODORET. Her. Fab. 1. 7.
5 TERTULLIAN has Phileti as also in
c. 30 and 32 adv. Val. But Theleti is
no doubt the true reading, and it agrees
best with the Valentinian myth, that
Sophia transgressed by acting indepen-
dently of the Divine Will. MABSUET,
without much reason, supposes that this
ZEon had two names.
4 The ogdoad being Bythus, Sige,
and the three primary pair of ons.
The decad, those evolved from Logos
and Zoe; the dodecad, the six pair that
emanated from Anthropos and Ecclesia,
12 TRIACONTAS.
LIB. 1.1.1. τοῦτο Tov Σωτῆρα λέγουσιν (οὐδὲ γὰρ Κύριον ὀνομάζειν
GR. I.
MASS 1.1.3. αὐτὸν θέλουσι) τριάκοντα ἔτεσι κατὰ τὸ φανερὸν μηδὲν
Luc. iii. 23.
Matt. xx. 2.
πεποιηκέναι, ἐπιδεικνύντα TO μυστήριον τούτων τῶν Αἰώνων.
᾿Αλλὰ καὶ ἐπὶ τῆς παραβολῆς τῶν εἰς τὸν ἀμπελῶνα πεμ-
^ ,
πομένων ἐργατῶν φασὶ φανερώτατα τοὺς τριάκοντα τούτους
~ ܙ ܢ
Αἰῶνας μεμηνύσθαι: πέμπονται yap οἱ μὲν περὶ πρώτην
,
ὥραν, of δὲ περὶ τρίτην, oi δὲ περὶ ἕκτην, οἱ δὲ περὶ ἐνάτην,
ܢ ܠ 4 ܝ , , ? e ,
ἄλλοι δὲ περὶ ἑνδεκάτην’ συντιθέμεναι οὖν αἱ προειρημέναι
-^ M ^
dpa: εἰς ἑαυτὰς, τὸν τῶν τριάκοντα ἀριθμὸν ἀναπληροῦσι:
^ ,
μία yap, kai τρεῖς, καὶ ἐξ, καὶ ἐννέα, καὶ ἕνδεκα, τριάκοντα
γίνονται: διὰ δὲ τῶν ὡρῶν τοὺς Αἰῶνας μεμηνύσθαι θέλουσι.
4 ^9 > ܠ 4 a ܬ ܠ 9 ere
Kai ταῦτ᾽ εἶναι τὰ μεγάλα καὶ θαυμαστα καὶ ἀπόῤῥητα
decada: et propter hoc Salvatorem dicunt (nec enim Dominum
eum nominare volunt) triginta !annis in manifesto nihil fecisse,
ostendentem mysterium horum /Eonum. Sed et in parabola
eorum operariorum, qui in vineam mittuntur, dicunt manifes-
tissime triginta hos /Éonas declaratos. Mittuntur enim alii
quidem circa primam horam, alii circa tertiam, alii cirea sextam,
ali circa nonam, alii cirea undecimam. Composit igitur pre-
dict hor: in semetipsas, triginta numerum adimplent. Una
enim, et tres, et sex, et novem, et undecim, triginta fiunt. Per
horas autem /Eonas manifestari volunt: et hc esse magna et
admirabilia et abscondita mysteria, que ipsi fructificant: et
according to the western system; the
oriental scheme referred the decad to
Nous and Alethia, and the dodecad to
Logos aud Zoe. Valentinus himself
seems to have considered Bythus as a
monad, and Sige a mere nonentity. The
two later ons, Christ and the Holy
Spirit, would then complete the mystical
number xxx. Hippolytus says, γίνονται
τριάκοντα αἰῶνες μετὰ τοῦ Χριστοῦ kal
τοῦ ᾿Αγίου νεύματος, Philos. vi. 31.
But he proceeds to say that others in-
corporated Bythus and Sige, i.e. the fol-
lowers of Valentinus did so. Τινὲς δὲ συν-
vrápxew τῷ ἸΠατρὶ els γῆν (1. τὴν σιγὴν)
καὶ σὺν αὐτοῖς καταριθμεῖσθαι τοὺς αἰῶνας
θέλουσιν. The myth that Sophia evolved
Enthymesis independently of her σύζυ-
os, agrees well with the supposition
that Bythus, whom she imitated, was
the sole source from whence Nous and
Alethia emanated. The term also, ἀῤῥε-
νόθηλυς, 80 constantly applied to Bythus,
indicates the same notion. IREN.XUS, it
should be remembered, is exhibiting the
later system of the Valentinian Ptole-
meus. HIPPOLYTUS describing the ori-
ginal scheme of VALENTINUS says,
ἠθέλησε μιμήσασθαι τὸν Πατέρα, καὶ
ἐγέννησε καθ᾽ ἑαυτὴν δίχα τοῦ συζύγου,
ἵνα μηδὲν ἢ ἔργον ὑποδεέστερον τοῦ Πατρὸς
εἰργασμένη, ἀγνοοῦσα ὅτι ὁ μὲν ἀγέννητος
ὑπάρχων ἀρχὴ τῶν ὅλων καὶ ῥίζα, καὶ
βάθος, καὶ βυθὸς, δυνατῶς ἔχει γεννῆσαι
μόνος. Philosoph. vi. 30.
1 Annis, as agreeing closely with the
Greek text, ismorelikely to be the original
word than Annosof the Arund. MS.
NOUS. 18
Μυστή a 0 ^oi ܐ εἴ ^ ὧν LIBLL?
υστήρια, ἃ καρποφοροῦσιν αὐτοὶ, καὶ εἴ που τι τῶν ἐν 118.1.1.3.
0 9 , 4 a ^ ὃ , , ܙܥ MASS.I. ii. 1.
πλήθει εἰρημένων ev ταῖς γραφαῖς ὀυνηθείη προσαρμόσαι, καὶ —— —
~ , ^
εἰκάσαι τῷ πλάσματι αὐτῶν.
a A 9? , 4. ^ [4 I4
2. Tov μὲν οὖν llpomaropa αὐτῶν γινώσκεσθαι μόνῳ
λέγουσι τῷ ἐξ αὐτοῦ ovort Μονογενεῖ, τουτέστι τῷ No
Ύ 4 yey γένει, TG ῳ
τοῖς δὲ λοιποῖς πᾶσιν ἀόρατον καὶ ἀκατάληπτον ὑπάρχειν"
, δε ^ 4 4 ܢ ^ ܝ 9 ܠ ,
μόνος δὲ ὁ Νοῦς κατ᾽ αὐτοὺς érépmero θεωρῶν τὸν Πατέρα,
4 M , 4 9 , 9 ܠ ’ 9 ^ ܝ
Kai τὸ μέγεθος TO ἀμέτρητον αὐτοῦ κατανοῶν ἠγάλλετο" Kal
διενοεῖτο καὶ τοῖς λοιποῖς αἰῶσιν ἀνακοινώσασθαι τὸ μέγεθος
^ II A ey ἢ A @ ς΄ ^ A e T7 » ,
ToU Ilarpos, ἡλίκος τε Kat ὅσος ὑπῆρχε, καὶ ὡς ἣν ἄναρχός Te
ιν», a 5 *e ܠܬ I , δὲ αὐτὸν αὶ
καὶ ἀχώρητος, καὶ οὐ καταληπτος ἰδεῖν: "κατέσχε δὲ αὐτὸν ἡ
^ ܬ ܬ ܬ ,
Σιγὴ βουλήσει τοῦ Ἰ]ατρὸς, διὰ τὸ θέλειν πάντας αὐτοὺς εἰς
ἔννοιαν καὶ πόθον ζητήσεως τοῦ προειρημένου ἸΠροπάτορος
4 ~ 9 ~ 4 ¢ ܠ ܙ e , 9^ e ^
αὐτῶν ἀγαγεῖν. Kai of μὲν λοιποὶ ὁμοίως Αἰῶνες ἡσυχῆ πως
ἐπεπόθουν τὸν προβολέα τοῦ σπέρματος αὐτῶν ἰδεῖν, καὶ τὴν
ܨ ge) e ^ . <1 δὲ λὺ e σι
ἄναρχον ῥίζαν ἱστορῆσαι: προήλατο de πολὺ ὁ τελευταῖος
sicubi quid eorum, Squse dicuntur in scripturis, poterunt adap-
tare et assimilare figmento suo.
2. Et propatorem quidem eorum cognosci soli dicunt ei,
qui ex eo natus est, Monogeni, hoc est, *No: reliquis vero omni-
bus invisibilem et incomprehensibilem esse. Solus autem Nus,
secundum eos delectabatur videns Patrem, et magnitudinem
immensam ejus considerans exultabat, et excogitabat reliquis
quoque /Eonibus participare magnitudinem Patris; quantus et
quam magnus existeret, et quemadmodum erat sine initio, et
incapabilia, et incomprehensibilis ad videndum. Continuit autem
eum Sige voluntate Patris, quoniam vellet omnes hos in intel-
lectum et desiderium exquisitionis Patris sui adducere. Et
reliqui quidem ‘ones omnes tacite quodammodo desiderabant
prolatorem seminis sui videre, et eam, qua sine initio est, radicem
contemplari. Presiliit autem valde ultimus et junior de duo-
! CLEM. ALEX. in the Didasc. Or. $29,
says of Sige, Zeyh, φασὶν, μήτηρ οὖσα
πάντων τῶν ὑποβληθέντων ὑπὸ τοῦ Bd-
θους (βύθου:), ὁ μὲν οὐκ ἔσχεν εἰπεῖν περὶ
τοῦ ἀῤῥήτου σεσίγηκεν᾽ ὁ δὲ κατέλαβεν,
τοῦτο ἀκατάληπτον προσηγόρευσεν.
3 In the Cabbalistic scheme of Se-
phiroth that upon which created nature
depended was "'Y1D' fundamentum, or
NP’ radix.
5 Que dicuntur in scripturis] Hic
inserende dus voces: in multitudine,
(juxta. Greca ἐν πλήθει) per incuriam
scribe forte ob recurrentem preposi-
tionem tn omisse. GRABE.
4 Ita Cod, Arund., says GRABE, but
14 SOPHIA.
LIP.1..2 καὶ νεώτατος τῆς δωδεκάδος, τῆς ὑπὸ τοῦ ᾿Ανθρώπου καὶ τῆς
MASS. 1.3. κκλησίας, προβεβλημένος Αἰὼν, τουτέστιν ἡ Σοφία, καὶ
ἔπαθε πάθος ἄνευ τῆς ἐπιπλοκῆς τοῦ ζυγοῦ [1 evt. | τοῦ Θελη-
τοῦ: 50 ἐνήρξατο μὲν ἐν τοῖς περὶ τὸν Νοῦν καὶ τὴν ᾿Αλήθειαν,
2 ` 2 δὲ 4 ^ ^ , 3 , \
ἀπέσκηψε € εἰῷ τοῦτον τὸν "apaTrpaTmevra, προφασιν μεν
decade ea, quee ab Anthropo et Ecclesia emissa fuerat, on,
hoc est, Sophia: et passa est passionem sine complexu conjugis
Theleti: que exorsa quidem fuerat in iis, *quee sunt erga Nun
οὐ Alethiam; derivavit autem in hunc [ /Eonem, id est, Sophiam ],
5demutatam, sub occasione quidem dilectionis, temeritatis autem,
he is mistaken, the MS. has Nus;
which is also the reading exhibited in
the editions of ERASMUS and GALLASIUS.
Both of MERcER'8 MSS. read Nu.
1 TERTULLIAN expresses the force of
the Greek better than the translator,
Genus contrahit vitii, quod exorsum qui-
dem fuerat, &c. c. Val. 9.
3 Carried infection.] TERTULLIANUS
hoc Irengi verbum optime circumscri-
bens: Derivarat, inquit, ut solent vitia
$n corpore alibi connata in aliud. mem-
brum perniciem suam effare. Nam ut
GALENUS lib. τι. de Methodo Medendi
ad Glauconem cap. 9, Tom. x. p. 383,
Bcribit: ᾿Αποσκήμματα Óvoudájovst τὰς
διαθέσεις ἐκείνας, ὅταν χυμοί τινες ἐνο-
χλοῦντες πρότερον ἑτέρῳ μορίῳ, καταλι-
πόντες ἐκεῖνο, εἰς ἕτερον μεταστῶσιν,
Aposcemmata vocant affectiones, quum
humores loco, quem prius tnfestabant,
relicto in alterum confluunt, Aptissime
igitur hác voce expressit lrensus sen-
tentiam Valentinianorum, dicentium,
quod malum, ex inquisitione imperscru-
tabilis Bythi contractum, reliquos qui-
dem ones infestare cceperit ; postmo-
dum vero instar pravi humoris defluens,
in ultimo one, Sophiá, subsederit,
uti hic docetur. GRABE, cf. II. c. 24,
Audent dicere, quia a Logo quidem
capit, derivatio autem in Sophiam.
3 Sub. κατά. Under a semblance of
that love that was the perfect attribute
of Bythus. So HiPPOLYTUS says of
Bythus: 'Exet δὲ qv γόνιμος, ἔδοξεν
αὐτῷ ποτὲ τὸ κάλλιστον καὶ τελεώτατον
ὁ εἶχεν ἐν αὑτῷ γεννῆσαι καὶ προαγαγεῖν᾽
φιλέρημος γὰρ οὐκ ἦν. ᾿Αγάπη γὰρ,
φησὶν, ἣν ὅλος, ἡ δὲ ἀγάπη οὐκ ἔστι
ἀγάπη, ἐὰν μὴ ἢ τὸ ἀγαπώμενον. Προέ-
βαλεν οὖν καὶ ὀγέννησεν αὐτὸς ὁ πατὴρ,
ὥσπερ ἣν μόνος, νοῦν καὶ ἀλήθειαν, του-
τέστι δυάδα, ἥτις κυρία καὶ ἀρχὴ γέγονε
καὶ μήτηρ πάντων τῶν ἐντὸς πληρώματος
κατηριθμουμένων αἰώνων, x.7.d. Philos.
vi. 29. The reader will observe that
HiPPoLYTUS refers the origin of these
emanations to the Monad Bythus, irre-
spectively of Sige.
* STIEREN reads qui, and says in
Cod. Voss. scriptum est q’ quod pro more
librarit esse potest qui aut que; but
ἐν τοῖς περὶ τὸν Νοῦν καὶ τὴν ᾿Αλήθ. is
the usual periphrastic expression for ἐν
τῷ NQ, x.7.X.; the writer is not refer-
ring to-any emanation from this primary
“pair. TERTULLIAN however has, qui
circa Νοῦν. The reader may remark
that Sophia and her product Enthyme-
sis are a reflex of the Archetypal En-
thymesis, whereby Bythus in the begin-
ning conceived the notion of evolving
the entire series of Divine Intelligences
named ‘ons ; and for this reason the
πάθος of Sophia, $.e. Enthymesis, had
its commencement in the primary ema-
nation of Bythus. So the Did. Or. 8 7.
"Αγνωστος οὖν ὁ Πατὴρ ὧν, ἠθέλησεν
γνωσθῆναι τοῖς αἰῶσιν, καὶ διὰ τῆς ἐνθυ-
ENTHYMESIS. 15
ἀγάπης, τόλμης δὲ διὰ τὸ μὴ κεκοινωνῆσθαι τῷ Πατρὶ τῷ LIB. 1.1. 2.
τελείῳ, καθὼς καὶ ὁ Νοῦς. To de πάθος εἶναι ζήτησιν τοῦ 1,.λ55:1.....
Πατρός: ἤθελε γὰρ, ὡς λέγουσι, τὸ μέγεθος αὐτοῦ κατα-
a ܢ 4 ܫ a
λαβεῖν: ἔπειτα μὴ δυνηθῆναι, διὰ τὸ ἀδυνάτῳ ἐπιβαλεῖν
, ^ , ^
πράγματι, kai ἐν πολλῷ πάνυ ἀγῶνι γενόμενον, dia Te τὸ
, ^ , ܬ ^ , 4 4 ܬ 4
μέγεθος τοῦ βαθους, καὶ τὸ ἀνεξιχνίαστον τοῦ Πατρὸς, καὶ
τὴν πρὸς αὐτὸν στοργὴν, ' ἐκτεινόμενον ἀεὶ ἐπὶ τὸ πρόσθεν,
ܥܒ ^ ^ 4
ὑπὸ τῆς γλυκύτητος αὐτοῦ τελευταῖον ἂν καταπεπόσθαι, xai
4 , 0 9 4 ὅλ 3 9 , 9 4 ^ ὔ 4
ἀναλελύσθαι εἰς τὴν ὅλην δ οὐσίαν, εἰ μὴ τῇ στηριζούση kai
ἐκτὸς τοῦ UppyTou μεγέθους φυλασσούση τὰ ὅλα συνέτυχε
, ܗ ^
δυνάμει. Taurny de τὴν δύναμιν καὶ Opov καλοῦσιν, ὑφ᾽ 5e
quoniam non communicaverat Patri perfecto, quemadmodum et
Nus. Passionem autem esse exquisitionem Patris: voluit enim,
ut dicunt, magnitudinem ejus comprehendere. Dehinc quum
non posset, quoniam impossibilem rem aggrederetur, in magna
agonia constitutum propter magnitudinem altitudinis, et propter
quod investigabile Patris est, et propter eam qus erat erga
eun dilectionem, quum extenderetur semper in priora, a dulce-
dine ejus noviseime forte absorptum fuisset, et resolutum in
universam substantiam, nisi ei, que confirmat, et extra in-
enarrabilem magnitudinem custodit omnia, occurrisset virtuti.
Hanc autem virtutem et Horon vocant; a qua abstentum et
6
8 ὅλην οὐσίαν. These words, passed
over by GRABE, are explained by NEAN-
μήσεως τοῦ ἑαυτοῦ... προέβαλε τὸν Movo-
γενῆ. Téyover οὖν καὶ ὁ ἀπὸ γνώσεως,
τουτέστι τῆς πατρικῆς ἐνθυμήσεως προελ-
θών... καὶ ὁ μὲν μείνας μονογενὴς υἱὸς εἰς
τὸν κόλπον τοῦ πατρὸς τὴν ἐνθύμησιν διὰ
τῆς γνώσεως ἐξηγεῖται τοῖς αἰῶσιν, ws ay
καὶ ὑπὸ τοῦ κόλπον αὐτοῦ προβληθείς.
δ If, as GBABE imagines, the four
preceding words are an addition of the
translator, we must read demutatum,
which would also correspond with the
Greek.
1 The Apostle's words would seem to
be indicated, rois ἔμπροσθεν ἐκτεινόμενος,
Phil. iii. 13.
3 Modico abfuit pre vi dulcedinis et
laboris devorari, et in reliquam substan-
tiam dissolvi, nec alias quam pereundo
cessasset, nist bono fato in Horon incur-
.ܐܘܟ TERT. adv. Val. 9.
DER (''Genetische Entwickelung der
Gnostische Systeme") as the common
substance of the Divinity in Bythus.
** Also ist unter ὅλῃ οὐσία zu verstehen
das allgemeine Daseyn in dem Bythos,
der ganz natürlicher Sinn; Sie ware
fast, über die grünzen ihrer Individuali-
tit hinauswollend, aufgelóset worden in
das Wesen des Unendlichen," p. 211.
Compare TERTULLIAN above. Some have
interpreted the words of the Chaotic
substance into which the Aton Sophia
passed, out of the Pleroma; but as
NEANDEB (and after him STieEREN)
justly observes, Sophia is said éxrely-
εσθαι del ἐπὶ τὸ πρόσθεν, and subsidence
into the regions of matter would be
rather a νεύειν els τὸ ὄπισθεν or κάτωθεν.
16 HORUS.
1? ^ $0» , ܕ , , , 4
ἐπεσχῆσθαι καὶ ἐστηρίχθαι, καὶ μόγις ἐπιστρέψαντα εἰς
e ܗ , 4 ܕ a? , "P e ܕ
éavrov, καὶ πεισθέντα ὅτι “ακαταληπτός ἐστιν ὁ Ilarnp,
9 θέ θ ܬ , 9 θύ 4 ^ 9 ܝ (0
ἀποθέσθαι τὴν προτέραν ἐνθύμησιν σὺν τῷ ἐπιγινομένῳ πάθει
ἐκ τοῦ ἐκπλήκτου ἐκείνου θαύματος.
4 ^ ^ ܢ , ^
3. Ἔνιοι δὲ αὐτῶν πῶς τὸ παθος τῆς Σοφίας καὶ τὴν
4 4 ܝ .2 9 4 , 9 ܝ
ἐπιστροφὴν μυθολογοῦσιν: ἀδυνάτῳ καὶ ἀκαταλήπτῳ πραγ-
a , E d
ματι αὐτὴν ἐπιχειρήσασαν τεκεῖν οὐσίαν ἄμορφον, “4 οἵαν φύσιν
^ a ܠ ^
εἶχε θήλειαν τεκεῖν ἣν kai κατανοήσασαν πρῶτον μὲν λυπη-
ܠ ܠ 4 ܓ ΄- , ^
θῆναι, διὰ TO ἀτελὲς τῆς γενέσεως, ἔπειτα φοβηθῆναι 5 μηδὲ αὐτὸ
confirmatum, vix reversum in semetipsum, et credentem jam, quo-
niam incomprehenaibilis est Pater, deposuisse pristinam intentio-
nem cum ea, quee acciderat, passione, ex illa stuporis admiratione.
3. Quidam autem ipsorum hujusmodi passionem et rever-
sionem Sophize, velut fabulam narrant, impossibilem et incom-
prehensibilem rem eam aggressam, peperisse substantiam infor-
mem, qualem naturam habebat femina parere: in quam cum
intendisset, primo quidem contristatam, propter inconsumma-
1 The translator evidently read
ἀπεσχῆσθαι, which he rendered absten-
tum, meaning that Horus restrained
the /Eon Sophia from approaching the
Pleroma. The word had also an eccle-
siastical meaning, and signified excom-
munication, e. g. Abstinere aliquem a
sacris. Abstentus a communione, &c.
3 ἀκατάληπτος, answering to the
Latin words immensus and incomprehen-
sibilis. CHRYSOSTOM gives it rather the
former meaning, where he says, dxard-
Anwrov λέγεται πελαγὸς, els ὁ καθιέντες
ἑαυτοὺς οἱ κολυμβηταὶ, καὶ πρὸς πολὺ
καταφερόμενοι βάθος, τὸ πέρας ἀδυνατοῦ-
σιν εὑρεῖν. π.τ. ἀκαλήπτ.
3 The translator instead of πῶς
seems to have read τοῖον. If so, per-
haps τοίως is the correct reading.
Such as her female nature enabled ܀
her to produce. οἵαν referring to οὐσίαν.
That this is the meaning is evident from
the Gnostic notion, that in generation
the male gives form, the female, sub-
stance. Bythus as being ἀῤῥενόθηλυς
contributed both. Sophia, therefore,
being a female Aton, gave substance
alone without form, and her Enthymesis
was duopgos. So HIPPOLYTUS says, ἐν
yàp τῷ ἀγεννήτῳ, (i.e. Βυθῷ) ἔστι πάντα
ὁμοῦ ἐν δὲ τοῖς γεννητοῖς, τὸ μὲν θῆλυ
ἔστιν οὐσίας προβλητικὸν, τὸ δὲ ἄῤῥεν
μορφωτικὸν τῆς ὑπὸ τοῦ θήλεως προ-
βαλλομένης οὐσίας. IIpocégaAev (1. προ-
éBaXev) οὖν ἡ σοφία τοῦτο μόνον ὅπερ
ἠδύνατο, οὐσίαν ebuoppow καὶ εὐκατα-
σκεύαστον (Ἰ. ἄμορφον καὶ ἀκατασκεύα-
στονὴ Philos. vi. 30.
5 TERTULLIAN paraphrases these
words, Ne finis quoque existeret; i. e.
lest this should be the period of her own
existence. And this expresses the sense of
the Greek ; for as-the author uses δυνατῶς
ἔχειν for ,ܘܗ ܘܘ so in this place re-
Aelws ἔχειν means τελειωθῆναι. Μηδὲ
possibly represents μή T. or μή ye.
It may be observed that HiPPoLYTUS
refers this ἀπορία to the entire Pleroma,
who beganto fearfor their own existence,
when they perceived the effect of that
Enthymesis in Sophia which pervaded
their own being. OdpuBos ἐγένετο ἐν τῷ
e
MATERIZE ORIGO. 17
TO εἶναι τελείως ἔχειν" εἶτα ἐκστῆναι καὶ ἀπορῆσαι, ζητοῦσαν
ܫ " 4.» wr , . , ܕ JE
τὴν αἰτίαν, καὶ ὅντινα τρόπον ἀποκρύψει TO γεγονός. ' E-yka-
, ܠ a , ^ , 4 © » & 4
ταγενομένην δὲ τοῖς παθεσι λαβεῖν ἐπιστροφὴν, καὶ ἐπὶ τὸν
Πατέρα ἀναδραμεῖν πειρασθῆναι, καὶ μέχρι τινὸς τολμήσασαν,
4 ^ “ges ^ ܐ , ܠ ^ δὲ
ἐξασθενῆσαι, καὶ *ixerw τοῦ πατρὸς γενέσθαι" συνδεηθῆναι δὲ
ܚܣ e^ , 4 ^ ^
αὐτῆ καὶ Tous λοιποὺς Αἰῶνας, μάλιστα δὲ τὸν Νοῦν. "EvrevOev
λέγουσι πρώτην ἀρχὴν ἐσχηκέναι τὴν 3 οὐσίαν, ἐκ τῆς ἀγνοίας,
καὶ τῆς λύπης, καὶ τοῦ φόβου, καὶ τῆς ἐκπλήξεως. “O δὲ Ilarnp
*"O > A , 4 3 4 ^ M ^ , ܠ
Tov προειρημένον “Opov ἐπὶ τούτοις 40:4 τοῦ Μονογενοῦς
tionem generationis: post deinde timuisse, ne hoc ipsum finem
habeat: dehinc expavisse et *aporiatam, id est, confusam, quee-
rentem causam, et quemadmodum absconderet id, quod erat
natum. In iis autem passionibus factam, accepisse regressionem,
et in Patrem regredi conari: et aliquamdiu ausam, tamen de-
fecisse, et supplicem Patris factam. Una autem cum ea rogasse
et reliquos Zonas, maxime autem 5Nun. Hine dicunt primum
initium habuisse substantiam materi», de ignorantia, et tedio,
πληρώματι... ὅτι παραπλησίως ἄμορφα
καὶ ἀτελῆ γενήσεται τῶν αἰώνων τὰ γεννή-
ματα, καὶ φθορά τις καταλήψεται οὐκ εἰς
μακράν ποτε τοὺς αἰῶνας. Philos. νι. 31.
So also CLEM. AL. in the Didasc. Or.
8 31: διὰ τῆς τοῦ δωδεκάτου Αἰῶνος πεί-
σεως τὰ ὅλα παιδευθέντα, ὡς φασὶ, συνε-
πάθησεν. The Cop. CLAROM. has ἑποοη-
summatam indicating inconsummatum.
1 Subaud. τοῦ γενομένου, causam
sc. ejus, quod sine mare peperisset.
TERTULLIAN has herere de ratione casus,
curare de occultatione. adv. Val. το.
3 Ixérw τοῦ πατρός. So TERTULLIAN,
Dum in malis res est, suspicit ; convertit
(L convertitur) ad Patrem, sed incassum
enisa, et vires deserebant. In preces suc-
cedit ; tota. etiam propinquitas pro ea
supplicat, vel maxime Nus ; quidni! causa
mali tant. Similarly H1PPOLYTUS, xaré-
ῴυγον οὖν πάντες ol αἰῶνες ἐπὶ δέησιν τοῦ
Πατρὸς, ἵνα λυπουμένην τὴν σοφίαν ἀνα-
παύσῃ ἔκλαιε γὰρ καὶ κατωδύρετο ἐπὶ τῷ
γεγενημένῳ ὑπ᾽ αὐτῆς ἐκτρώματι" οὕτω
γὰρ καλοῦσιν. Philos. VI. 31.
3 BILLIUS supplies τῆς ὕλης, substan-
tiam materie; but Philo speaks of un-
VOL. I.
formed matter as οὐσία ἄτακτος, using
the word οὐσία for the complex idea
* material substance." IRENZUS uses
the word in the same sense. The reader
will observe the parallel; as the Enthy-
mesis of Bythus produced intelligent
substance, 80 the Enthymesis of Sophia
resulted in the formation of material
substance. TERTULLIAN has a similar
account, tlla tunc conflictatio tn materia
originem perveni, ignorantia, meror,
pavor, substantie fiunt.
4 διὰ τοῦ Movoyévovs. | Ibi demum
Pater, aliquando motus, quem supra dixt-
mus Horon per Monogenem Nun in heec
promit, $n imagine sua, formina-marem,
quia de Patris sexu ita variant. 'TERTULL.
c. Val. το; and HirPoLYTUS, ly οὖν
μηδ᾽ ὅλως τοῖς αἰῶσι rots τελείοις καταφανῇ
ἡ τοῦ ἐκτρώματος ἀμορφία, πάλιν καὶ ὁ
πατὴρ ἐπιπροβάλλει αἰῶνα ἕνα τὸν orav-
ρὸν, ὃς γεγενημένος μέγας ὡς μεγάλου καὶ
τελείου πατρὸς, εἰς φρουρὰν καὶ χαράκωμα
τῶν αἰώνων προβεβλημένος, ὅρος γίνεται
τοῦ πληρώματος, k.T.A. Phil. VI. 31.
5 The CL. MS. adds et; the AR. omits
Nun, possibly from its likeness to Hinc.
2
LIB. I.
GR. I
i. 3.
1.3.
MASS, I. ii. 4.
* II. iv. 2. vi.
LIB. I. t. T
GR. I. i.
18 HORI NOMINA.
προβάλλεται ἐ ἐν εἰκόνι ἰδίᾳ, ᾿ἀσύζυγον, ἀθήλυντον. ‘Tov γὰρ
MASS. I. ii. Πατέρα ποτὲ μὲν μετὰ συζυγίας τῆς Σιγῆς, ποτὲ δὲ καὶ
Cf. p. 11. n. 4.
UTépappev, Kat ὑπέρθηλνυ εἶναι θέλουσι. Tov de Ὅρον τοῦ-
\
TOV και
2 DuAAuT pwrny [ 2. Zravpov καὶ Avrpwrnv |, Kat
3 Καρπιστὴν, καὶ Ὁροθέτην, καὶ *Meraywyéa καλοῦσι. Διὰ
et timore, et stupore. Pater autem predictum Horon super
hec per Monogenem premittit in imagine sua, sine conjuge
masculo-femina. Patrem enim aliquando quidem cum conjuge
Sige, modo vero et 5pro masculo, et pro fcemina esse volunt.
Horon vero hune et Stauron, et Lytroten, et Carpisten, et
Horotheten, et Metagogea vocant.
1 Rendered by the translator, sine
conjuge Masculo fomina, in apposition
with the words, in imagine sua; Sige
was no true cójvyos of Bythus, not
having emanated coordinately with him;
hence Masculofemina was a term ap-
plied to Bythus. The Latin version
and TERTULLIAN both indicate the abla-
tive, ἀσυξύγῳ ἀθηλύντῳ, in imagine ¬
minamare are the words of TERTULLIAN ;
and it was after this likeness of Bythus
that Horus was now put forth by Mono-
genes, as the words that immediately
follow serve to explain. It will be seen
that in several particulars the phrase-
ology and nomenclature of ancient Theo-
sophists was adopted by the Gnostics;
for instance, the term ἀῤῥενόθηλυν as
applied to Bythus was only a revival of
the old dictum of the Orphic Theosophy,
Ζεὺς ἄρσην γένετο, Ζεὺς ἄμβροτος ἔπλετο
νύμφη"
So Damasc. ἀρσενόθηλυν αὐτὴν ὑπεστή-
σατο, πρὸς ἔνδειξιν τῆς πάντων γεννητικῆς
οὐσία. ἌἍΝΟΙΡ, Anecd. Gree. Hip-
POLYTUS refers the arithmetical mysti-
cism of VALENTINUS to the Pythagorean
philosophy from whence he says it was
derived, and of this there can be no
doubt. The term now under considera-
tion bears its own evidence of a Pytha-
gorean origin. The odd numbers were
considered in that school to have the
male character, the even numbers the
Per Horon autem hunc
female character, but the Monad had
the property of investing the odd num-
bers, by addition, with the female type,
and the even numbers with the male.
Therefore it possessed the attributes of
both. ἥτις ἐστὶ μονὰς ἄρσην γεννῶσα
πατρικῶς πάντας τοὺς ἄλλους ἀριθμούς.
Δεύτερον ἡ δυὰς θῆλυς ἀριθμός... ἄρτιος
ὑπὸ τῶν ἀριθμητικῶν καλεῖται. Τρίτον ἡ
τριὰς ἀριθμὸς ἄρσην, οὗτος καὶ περισσός.
Hrppotyt. Phil. de Pyth. But the
Monad contained within itself the pro-
perties of either gender; ᾿Αριστοτέλης
δὲ ἐν τῷ Πυθαγορικῷ, τὸ ἕν, φησιν, ἀμ-
φοτέρων μετέχειν τῆς φύσεως' ἀρτίῳ μὲν
γὰρ προστεθὲν περιττὸν wole’ περιττῷ
δὲ ἄρτιον. ὁ οὐκ ἂν ἠδύνατο, εἰ μὴ ἀμφοῖν
ταῖν φυσέοιν μετεῖχε. Διὸ γὰρ dprio-
περιττὸν καλεῖσθαι τὸ ἕν. STOBJRUS, Ecl.
Phys. τό.
3 For Συλλυτρωτὴν must evidently be
read Zraupdv καὶ Λυτρωτὴν, for compare
the Latin. Σταυρὸς in its primary sense
is a stake. So Il.w. 453:
" Au il δέ οἱ μεγάλην αὐλὴν ποίησαν ἄνακτι
Σταυροῖσι πυκινοῖσι.
The idea intended to be conveyed is that
of a fence, not a cross.
3 The term Carpistes has been va-
riously explained. GRABE, on the au-
thority of an obscure passage in Arrian,
renders it the Emancipator ; M. ABSUET,
the Judge or Arbiter ; STIEREN, follow-
ing the explanation of NEANDER, makes
SOPHIZE CONFIRMATIO.
19
4 ^ €
. δὲ τοῦ "Opov τούτον φασὶ κεκαθάρθαι καὶ ἐστηρίχθαι
4 » , 4 9 ^ ^ I ,
τὴν Σοφίαν, καὶ ἀποκατασταθῆναι τῇ συζυγίᾳ" χωρισ-
e^ ^ 9 ܘ e^ ܢ
θείσης γὰρ τῆς ἙΠΝνθυμήσεως ἀπ᾽ αὐτῆς σὺν τῷ ἐπιγινο-
μένῳ πάθει, αὐτὴν μὲν ἐντὸς πληρώματος εἶναι" [4 μεῖναι"
dicunt mundatam et confirmatam Sophiam, et restitutam con-
jugi. Separata enim ?intentione ab ea cum appendice passione,
ipsam quidem infra Pleroma perseverasse.
it a synonym for θεριστὴς, the reaper ;
and this last is nearer the truth. For
& twofold idea attaches to the office of
Horus, that of a stay and support, in-
volved in the term Zravpós, and that of
a separater of the godlike from all that
is unworthy and base. In this last ca-
pacity the Baptist's description of Christ,
St Luke iii. 17, was applied by the Va-
lentinians to Horus, as winnowing good
from evil, οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ,
.ܐ +. \., and hence the term Carpistes ; in
agricultural phrase, ‘‘ The Tasker,” i.e.
one who separates in the barn the corn
from the chaff. NEANDEB, however,
understands the word to apply to the
final judgment, as exemplified in the
Parable of the Tares. ‘‘ So viel als
θεριστὴς der Erndter, mit Auspielung auf
die Vergleichung des letzten Gerichis mit
einer Erndte,” u. 8. £ p. 111: in confir-
mation of the explanation now offered
compare ch. 6, and the end of next note.
4 Meraywyéa Reductorem, from his
restorative function of bringing back all
tothat grade of being forwhich they were
destined. So NEANDEE. These several
terms are either expressed or implied in
the following passages from TERTULLIAN
and HiPPoLYTUS: Adjiciunt autem
Horon etiam Metagogea (i.e. circum-
ductorem) vocari ܐ Horotheten. | Hujus
prodicunt opera, et repressam ab illicitis
et purgatam a malis, et deinceps. confir-
matam Sophiam ܐ conjugio restitutam,
εἰ ipsam quidem in Pleromatis censu
remansisse, adv. Val. το. καλεῖται δὲ
Ὅρος μὲν οὗτος ὅτι ἀφορίζει ἀπὸ τοῦ πλη-
ρώματος ἔξω τὸ ὑστέρημα' Μετοχεὺς δὲ
Concupiscentiam
ὅτι μετέχει καὶ τοῦ ὑστερήματος. Σταυρὸς
δὲ ὅτι πέπηγεν ἀκλινῶς καὶ ἀμετανοή-
τως (l. ἀμετακινήτω:) ὡς μὴ δύνασθαι
[χωρισθῆναι ἐν μηδένι) μηδὲν τοῦ ὑστερή-
ματος, καὶ γενέσθαι ἐγγὺς τῶν ἐντὸς πλη-
ρώματος αἰώνων. Hipp. Philos. vi. 31.
The term καρπιστὴς seems to be indicated
in the conclusion of the following passage
from the Didasc. Or., ὁ σταυρὸς τοῦ ἐν
πληρώματι "Opov σημεῖόν ἐστιν" χωρίζει
γὰρ τοὺς ἀπίστους τῶν ἀπίστων, ὡς ἐκεῖ-
vos τὸν κόσμον τοῦ πληρώματος, διὸ καὶ
τὰ σπέρματα ὁ 'Imcoüs διὰ τοῦ σημείον
ἐπὶ τῶν ὦμων βαστάσας εἰσάγει εἰς τὸ
πλήρωμα. ὃ 42. What misapprehension
of an affecting image !
5 The Greek words should have been
rendered supermasculum and super-
femineum.
1 Jta Sophia ... declinata $nves-
tigatione Patris conquievit, εἰ totam
Enthymesin, i.e. animationem cum pas-
sione, quae insuper acciderat, exposuit.
adv. Val. 9. MASSUET rightly observes
that συζνγίας would have been more
correctly rendered by conjugio. Sige
was in close relation with Bythus, both
being of eternal subsistence; but Sige
was no true cójvyos of the first principle
as the other pairs of συζύγοι, which were
severally co-emanative. A few lines lower
down the word recurs. There Sophia is
said to be restored from her vague
abnormal state to union with the Divine
Will; her consort was Theletos, but
ovivyla here also ought to have been
rendered conjugio.
3 Intentione, ἐνθύμησις, is afterwards
rendered ‘‘ concupiscentia."
2—2
LIB. I. i. 3.
GR. I. i. 3.
MASS. I.ii. 4.
20 ENTHYMESEOS SEPARATIO.
LIB Lis Tert, remansisse.| τὴν δὲ ἐνθύμησιν αὐτῆς σὺν τῷ πάθει
MASS. L ii.5. ὑπὸ
τοῦ Ὅρου ἀφορισθῆναι καὶ * ἀποστερηθῆναι [ 2. ἀπο-
σταυρωθῆναι], καὶ ἐκτὸς αὐτοῦ γενομένην, εἶναι μὲν πνευματικὴν
οὐσίαν, φυσικήν τινα Αἰῶνος ὁρμὴν τυγχάνουσαν" ἄμορφον
δὲ καὶ ἀνείδεον "διὰ τὸ μηδὲν καταλαβεῖν" καὶ διὰ τοῦτο
βϑκαρπὸν ἀσθενῆ καὶ θῆλυν αὐτὸν λέγουσι.
4. Μετὰ δὲ τὸ ἀφορισθῆναι ταύτην ἐκτὸς τοῦ πληρώ-
ματος τῶν Αἰώνων, τήν τε Μητέρα αὐτῆς ἀποκατασταθῆναι
τῇ ἰδίᾳ συζυγίᾳ, “τὸν Μονογενῆ πάλιν ἑτέραν προβαλέσθαι
vero ejus cum passione ab Horo separatam et crucifixam, et
extra eum factam, esse quidem spiritalem substantiam, ut
naturalem quendam onis impetum, informem vero et sine
specie, quoniam nihil apprehendisset. Et propter hoc fructum
ejus invalidum et foemineum dicunt.
4. Postea vero quam separata sit hsec extra Pleroma
JEonum, et mater ejus redintegrata suse conjugationi, Mono-
genem iterum alteram emisisse conjugationem, secundum provi-
1 ᾿Αποσταυρωθῆναι must be the cor-
rect reading of which crucifixam is the
translation. The meaning of the word
used by IRENJEUS was not perceived; it
refers to σταυρὸς in the same sense as
before, viz. a fence. Horus fenced out
and kept away this Enthymesis from
the Pleroma ; the word absteniam would
have been better, though no exact equi-
valent. ᾿Αποσταυρωθῆναι hic potius red-
dendum fuisset, quasi vallo cinctam et a
Pleromate disjunctam esse. Sic apud
Thucydidem lib. rv. cap. 69, ἀπεσταύρουν
Scholiastes explicat χαρακώματα ἐποίουν.
Neque alibi in omni Irenzi opere lego,
Enthymesin cruci affixam. Gr. "TxR-
TULLIAN, however, had the same read-
ing in the Greek, unless indeed, which
is also probable, he copied from our
translator. He says, Enthymesin vero
ejus et illam appendicem passionem. ab
Horo relegatam et crucifizam et extra evum
factam; malum, quod aiunt, foras ; spiri-
talem tamen substantiam illam, ut natura-
Jem quemdam impetum onis, sed in-
"»» * ud e$ inepectatam, quatenus. nihil
£
apprehendisset, ideoque fructum infirmum
εἰ faminam (l. famineum) pronuncia-
tam. adv. Val. 10.
3 τὸ μηδὲν καταλαβεῖν, i. e. by any
foetal σύλληψις of Sophia. Enthymesis,
having obtained nothing τοῦ ἀῤῥενικοῦ
σπέρματος, was ἄμορφος καὶ ἀνείδης.
3 The reader will observe that what
we understand by emanations the Gnostic
described as spiritual fructification ; and
as the seed of a tree is in itself, even in
the embryo state, so these various /Eons,
as existing always in the Divine Nature,
were co-eternal with it.
* HIPPOLYTUS says, ἐλεήσας οὖν ܘ πα-
τὴρ τὰ δάκρυα τῆς σοφίας καὶ προσδεξάμε-
vos τῶν αἰώνων τὴν δεήσιν, ἐπιπροβαλεῖν
κελεύει (τὸν Νῦν 8c.) οὐ γὰρ αὐτὸς, φησὶ,
προέβαλεν, ἀλλ᾽ ὁ Νοῦς καὶ ἡ ᾿Αλήθεια
Χριστὸν καὶ Πνεῦμα ἅγιον, els μόρφωσιν
καὶ διαίρεσιν τοῦ ἐκτρώματος, καὶ παρα-
βμυθίαν καὶ διανάπαυσιν τῶν τῆς σοφίας
στεναγμῶν. Philos. v1. 31. TERTULLIAN
is tolerably close to the original: ZJgi-
tur post Enthymesin extorrem, et matrem
ejus Sophiam conjugi reducem, ile iterum
CH RISTOLOGIA. 21
συζυγίαν κατὰ προμήθειαν τοῦ Ἰ]ατρὸς, 'fva μὴ ὁμοίως
ταύτῃ πάθη τις τῶν Αἰώνων, Χριστὸν καὶ 11:04 ἅγιον εἰς
“πῆξιν καὶ στηριγμὸν τοῦ ΠΠληρώματος, ὑφ᾽ ὧν καταρτισθῆναι
τοὺς Αἰῶνας. 5 Τὸν μὲν γὰρ Χριστὸν διδάξαι αὐτοὺς συζυγίας
φύσιν, ἀγεννήτου κατάληψιν γινώσκοντας, ἱκανοὺς εἶναι, ἀνα-
γορεῦσαί τε ἐν αὐτοῖς τὴν τοῦ πατρὸς ἐπίγνωσιν, ὅτι τε
ἀχώρητός ἐστι καὶ ἀκατάληπτος, καὶ οὐκ ἔστιν οὔτε ἰδεῖν
οὔτε ἀκοῦσαι αὐτόν" ἢ διὰ μόνου τοῦ Μονογενοῦς γινώσκεται.
Καὶ τὸ μὲν αἴτιον τῆς αἰωνίου διαμονῆς τοῖς λοιποῖς τὸ πρῶτον
4 ܬ e , ^ II ܫ ܠ δὲ , 9 ܠ ܝ
καταληπτον ×?) TOU aTpos, τῆς € γενεσεῶς αντου Και
dentiam Patris, Christum et Spiritum sanctum, a quibus con-
summatos esse dicunt /Eonas. Christum enim docuisse eos
conjugationis naturam, innati comprehensionem cognoscentes
sufficientes, sive idoneos, esse: declarasse quoque in eis Patris
agnitionem, quoniam incapabilis est, et incomprehonsibilis, et non
est, neque videre, neque audire eum nisi per solum Monogenem.
Et causam quidem stern perseverationis iis omnibus incom-
prehensibile Patris esse: generationis autem et formationis
Monogenes, ille Nus... novam excludit
copulationem Christum et Spiritum Sanc-
(um, c. 11.
1 The translation has here lost some
words, for TERTULLIAN expresses the
Greek text by Ne qua qusmodi rursus
3 Again the translation is defective.
TEBTULLIAN paraphrases the Greek
rather than translates, Solidandis rebus
εἰ Pleromati muniendo, jamque figendo.
* A passage of undoubted difficulty.
By Πατὴρ is here meant Βυθὸς or IIpo-
wdrwp, not Νοῦς or Moroyeríjs. A desire
of penetrating the unfathomable mystery
of the Being of this Propator nearly
annihilated Sophia (μετὰ μικρὸν ἀπολω-
λότος, ὃ 5). The well-being of the rest
depended upon their comprehension of
the fact that he is incomprehensible.
Hence Christ is represented as saying
to the /Eons, Iv.14, Nolite querere Deum,
incognitus est enim, et non invenietis eum.
Before the particle 7, at the close of
the period, must be understood οὐδὲ
ἄλλως, e.g. For, say they, Christ taught
them the nature of their copule, (namely)
that being cognizant of their (limited)
perception of the Unbegotten, they needed
no higher knowledge (ἱκανοὺς εἶναι), and
that he enounced among them this con-
ception of the Father, that he is Infinite
and Incomprehensible, and tt is ἐπιροε-
sible either to see or to hear him; neither
ts he known otherwise than through the
Only-begotten. TERTULLIAN has, quod
capere eum non sit, neque comprehendere,
non visu denique, non auditu compotirs
ejus, nisi per Monogenem. c. 11.
* TERTULLIAN, as well as the trans-
lator, had the reading τὸ πρῶτον dxara-
Anwrév, Incomprehensibile quidem patris
causam esse perpetuitatis ipsorum, c. 11.
He extends also to the entire body of
ZEons, that generation in the knowledge
of God which IREN.€US limits to Mono-
genes; Comprehensibile vero ejus, genera-
tionis illorum et formationis esse rationem.
Hac enim dispositione illud. opinor in-
sinuatur, experiri, deum non apprehend ;
LIB. I. i. 4.
GR. I. i. 4.
MASS, I.ii.5.
LIB. I. i. 4.
GR. I. i. 4.
MASS. I.ii.6.
22 SPIRITUS SANCTUS.
μορφώσεως τὸ καταληπτὸν αὐτοῦ, ᾧ δὴ "υἱὸς ἐστί. Kai ταῦτα
4 ς ܢ ܝ 4 9 4 ~ 9 , 4
μὲν ὁ ἄρτι προβληθεὶς Χριστὸς ev αὐτοῖς ἐδημιούργησε. To
δὲ ἕν Πνεῦμα τὸ ἅγιον “ἐξισωθέντας αὐτοὺς πάντας εὐχαρι-
σι 4, ܠ 4 4 ܠ 9 , e , 4
στεῖν ἐδίδαξε, καὶ τὴν ἀληθινὴν ἀνάπαυσιν ἡγήσατο [1. εἰσ-
ηγήσατο |. Οὕτως τε μορφῆ καὶ γνώμῃ ἴσους κατασταθῆναι
τοὺς Αἰῶνας λέγουσι, πάντας γενομένους Νόας, καὶ πάντας
Λόγους, καὶ πάντας ᾿Ανθρώπους, καὶ πάντας Χριστούς" καὶ
e , , 9 , 4 , 4 4 , ܠ
τὰς θηλείας ὁμοίως πάσας ᾿Αληθείας, καὶ πάσας Zwas, καὶ
3]Πνεύματα, kai 'ExkAgotas. Στηριχθέντα δὲ ἐπὶ τούτῳ τὰ
ὅλα, καὶ ἀναπαυσάμενα τελέως, μετὰ μεγάλης χαρᾶς φησιν
comprehensibile ejus, quod quidem filius est. Et hsec quidem
qui nunc emissus erat Christus in eis operatus est. Spiritus vero
sanctus adsquatos eos omnes gratias agere docuit, et veram
requiem induxit. Et sic forma et sententia similes factos /Eonas
dicunt, universos factos Noas et Logos, et omnes Anthropos,
et omnes Christos: et feminas similiter omnes Alethias, et
Zoas, et Spiritus. et Ecclesias. Confirmata quoque in hoc
omnia, et requiescentia ad perfectum, cum magno gaudio dicunt
siquidem inapprehensibile ejus, perpe-
tuitatis est causa ; apprehensibile autem
non perpetuitatia sed nativitatis et. forma-
tionisegentium perpetuitatis. Filium autem
constituunt apprehensibilem Patris.
1 The translation, TERTULLIAN, and
the Didasc. Or. all indicate the reading
υἱὸς instead of ἴσος, as printed by GRABE,
MASSUET, and STIEREN ; it has therefore
been replaced in the text. TERTULLIAN’S
words are at the end of the note above;
CLEM. AL. says inthe Did. Or. προελθὼν
γνῶσις, τουτέστιν ὁ υἱὸς ὅτι δι᾽ υἱοῦ ὁ IIa-
τὴρ ἐγνώσθη: and again, ὁ μὲν μείνας
μονογενὴς υἱὸς εἰς τὸν κόλπον τοῦ Πατρὸς
τὴν ἐνθύμησιν διὰ τῆς γνώσεως ἐξηγεῖται
τοῖς αἰῶσιν, ὡς ἂν καὶ ὑπὸ τοῦ κόλπου
αὐτοῦ προβληθείς. §.7. Again, Πρόσωπον
Πατρὸς ὁ υἱὸς, δι᾽ οὗ γνωρίζεται ὁ Πατήρ:
again, Τάχα δὲ τὸ πρόσωπόν ἐστι μὲν καὶ
ὁ υἱός. ἔστι δὲ, καὶ ὅσον καταληπτὸν τοῦ
Πατρὸς δι᾽ νἱοῦ δεδιδαγμένοι θεωροῦσι" τὸ
δὲ λοιπὸν ἄγνωστόν ἐστι τοῦ Πατρός.
Monogenes also was the very spirit
of knowledge, whom the Father, having
a perfect knowledge of his own being,
put forth, ws dy ἑαυτὸν ἐγνωκὼς πνεῦμα
γνώσεως οὔσης ἐν γνώσει προέβαλε τὸν
Μονογενῆ. ὃ 7. But the Father is in-
comprehensible, and the knowledge of
this secured to the /Eons of the Pleroma
their continued subsistence, and the
same knowledge, as a generative virtue,
conferred upon Monogenes his γένεσις
kal μόρφωσις.
3 i.e. equalised in the way that he
proceeds to describe, and according to
TERTULLIAN, Omnes forma et sententia
perequantur, facti omnes quod unus-
quisque : nemo aliud, quia alter. | Omnes
refunduntur in Νοῦς, in Sermones, omnes
in Homines, in Theletos. c. 12. The
Pleroma was evidently intended to
typify the multiplicity of Divine Attri-
butes and Perfections in unity of sub-
stance. The Didasc. Or. expresses this
still more clearly, "Ey πληρώματι οὖν
ἑνότητος οὔσης, ἕκαστος τῶν αἰώνων ἴδιον
ἔχει πλήρωμα, τὴν συζυγίαν. § 32.
* n" being a feminine noun.
13.
JESUS. SOTER. 23
, , 4 ^ , 4 ܒܣ ܗ
ὑμνῆσαι τὸν llpomaropa, πολλῆς εὐφρασίας μετασχόντα.
TA ^ e^ ^ ܒܣ ܠ
Kai ὑπὲρ τῆς εὐποιΐας ταύτης βουλῇ μιᾷ καὶ γνώμη TO πᾶν
IDopeua τῶν Αἰώνων, συνευδοκοῦντος τοῦ Χριστοῦ καὶ
^ | ܠ 4 ^ 1 , ^
τοῦ Πνεύματος, *rov δὲ Ἰ]ατρὸς αὐτῶν συνεπισφραγιζο-
Ae , e > 9 e ^ , ^ ܗ ܗ ,
μένουν, ἕνα ἕκαστον τῶν Αἰώνων, ὅπερ εἶχεν ἐν ἑαντῷ Kad~
λιστον καὶ ἀνθηρότατον συνενεγκαμένους καὶ ἐρανισαμένους,
καὶ ταῦτα ἁρμοδίως πλέξαντας, καὶ ἐμμελῶς ἑνώσαντας,
προβαλέσθαι προβλήματα εἰς τιμὴν καὶ δόξαν "τοῦ Βυθοῦ,
e a 3 »y ^ II , ,
τελειότατον KaAXos Te kat ἄστρον τοῦ ληρώματος,
τέλειον καρπὸν τὸν Ἰησοῦν, ὃν καὶ Σωτῆρα προσαγορευ-
θῆναι, καὶ Χριστὸν, καὶ Λόγον πατρωνυμικῶς, “καὶ κατὰ
A , ὃ , 9 ܠ 4 ’ 4 4
[καὶ τὰ] IIdvra, διὰ τὸ ἀπὸ πάντων εἶναι: δορυφόροις
τε αὐτῶν [αὐτῷ] [ ; ; ἡτῶν “ὁ is ᾿Αγγέλ
@ | εἰς τιμὴν τὴν αὐτῶν ὁμογενεῖς ΑΙγγέλους
συμπροβεβλῆσθαι.
hymnizare Propatorem, magne exultationis participantem. Et
propter hoc beneficium una voluntate et sententia universum
Pleroma /Eonum, consentiente Christo et Spiritu, unumquemque
JEonum, quod habebat in se optimum et florentissimum con-
ferentes, collationem fecisse: et hsc apte compingentes, et
diligenter in unum adaptantes, emisisse problema, et in honorem
et gloriam Bythi perfectissimum decorem quendam, et sidus
Pleromatis, perfectum fructum Jesum, quem et Salvatorem
vocari, et Christum, et Logon patronymice, ac omnia, quoniam
ab omnibus esset. Satellites quoque ei in honorem ipsorum
ejusdem generis Angelos cum eo prolatos.
1 TERTULLIAN, HIPPOLYTUS, and the
Translator have nothing to correspond
with these words.
3 HIPPOLYTUS says, ἔδοξεν αὐτοῖς μὴ
μόνον κατὰ συζνγία» δεδοξακέναι τὸν Tidy,
(s.c. τὸν Μονογενῆ), δοξάσαι δὲ καὶ διὰ
προσφορᾶς καρπῶν πρεπόντων τῷ πατρί.
vi. 32. The translation as it stands in
GRABE, has Bythi, on the faith of an
ancient MS. as alleged by FEUARDENT ;
but the existing MSS. as well as the
earlier editions, have either Hori or
Orthi; this induces the suspicion that
HiPPOLYTUS preserves the true reading,
but that the translator had ὅρου in lieu
of υἱοῦ in his copy. We may trace
in this collective son the origin of the
Apollinarian notion, that Christ's body
was of a heavenly nature, and descended
from above.
3 ἄστρον, constellation, a8 possessing
the perfections of all, In honorem et
gloriam patris, pulcherrimum pleromatis
sidus, fructumque perfectum compingunt
Jesum. Terr. adv. Val. 12.
4 TERT. ef omnia jam. kdra v.
5 ὁμογενεῖς, homogeneous, infer se,
as being the joint πρόβλημα of the whole
pleroma. TERTULLIAN expresses ἃ
doubt about the meaning of the word,
ambigue enim positum inveni. GRABE
notices that ATHANASIUS understood the
LIB. I. i.
GR. I. i.
MASS. I. ii
24 EXPOSITIONES
. ܬ ܗ 4
LIB. I. i. & 5. Αὕτη μὲν οὖν ἐστιν
ἡ ἐντὸς πληρώματος ὑπ᾽ αὐτῶν
ΜΑΒΒ 1.8}... λεγομένη πραγματεία, καὶ ἡ τοῦ πεπονθότος Αἰῶνος, καὶ
μετὰ μικρὸν ἀπολωλότος, ὡς ἐν πολλῇ ὕλῃ διὰ ζήτησιν τοῦ
Πατρὸς συμφορὰ, καὶ ἡ τοῦ "Opov, καὶ 2/TUÀOU [Σταυροῦ],
καὶ AvrpwroU, καὶ ἹΚαρπιστοῦ, καὶ Ὁροθέτου, καὶ Μεταγω-
yews ἐξ "ἀγῶνος σύμπηξις, καὶ ἡ τοῦ "πρώτου Χριστοῦ σὺν τῷ
Πνεύματι τῷ ἁγίῳ ἐκ μετανοίας ὑπὸ τοῦ Ἰ]ατρὸς αὐτῶν μετα-
γενεστέρα τῶν Αἰώνων γένεσις, καὶ ἡ τοῦ " δευτέρου Χριστοῦ, wir
ὃν καὶ Σωτῆρα λέγουσιν, ἐξ ἐράνον σύνθετος κατασκευή.
Tatra δὲ φανερῶς μὲν μὴ εἰρῆσθαι, διὰ τὸ μὴ πάντας χωρεῖν
τὴν γνῶσιν, μυστηριωδῶς δὲ ὑπὸ τοῦ Σωτῆρος διὰ παραβολῶν
5. Heo igitur est que intra Pleroma ipsorum dicitur
negotiatio et passi /Eonis, et pene perditi, et quasi in multa
materia propter inquisitionem Patris calamitas, et Hori, et
Crucis ipsorum, et Redemptoris, et Carpist», et Horothetx, et
Metagogei, ex agonia compago, et primi Christi cum Spiritu
sancto de peenitentia a Patre ipsorum postrema /Eonum genesis,
et secundi Christi, quem Soterem dicunt, ex collatione composita
fabricatio. H»c autem manifeste quidem non esse dicta, quoniam
non omnes capiunt agnitionem
word to be used with relation to Christ,
where he says of VALENTINUS, ὁ μὲν
τοὺς ἀγγέλους ὁμογενεῖς εἴρηκε TQ Χρισ-
TQ. Or. ii. c. Ar. p. 363; and he then
proceeds to shew that the same father
cites these words of IRENJEUS in such a
way, 88 to imply that he understood óuo-
γενεῖς to mean coeval, rather than homo-
geneous in nature. Ep. ad Serap., ὅτι
πεμφθέντος τοῦ Παρακλήτου συναπεστά-
λησαν αὐτῷ οἱ ἡλικιῶται, the citation
being from $8, where IREN2US says οὗ
the mission of the secondary Christ, the
Paraclete, to Achamoth, ἐκπέμπεται
πρὸς αὐτὴν μετὰ τῶν ἡλικιωτῶν αὐτοῦ
τῶν Αγγέλων.
1 The obscurity of these words has
as usual caused some variety of reading
both in the Greek text and in the Latin
translation. MSS. and the printed
editions of Epiphanius have ἐξάγωνος ;
MASSUET proposes ἐξαιώνιος, in allusion
ipsorum, mysterialiter autem a
to the six synonyms for the Aon
Horus; STIEREN suggests et onum in
the version, just as BILLIus had pre-
ferred xal αἰώνων, in the Greek text.
GRABE, with his usual discrimination,
leaves both the Greek and Latin texts
as they are here printed. This reading
will be found to be the most true to the
preceding account of the Valentinian
system, and the words may be rendered
and the consolidation (of Sophia) by
Horus, (sub. διὰ) &c. from her agonised
condition. Compare the latter part of
§ 2. ἐξ ἀγῶνος would mark subsequence
in point of order, just as in the next
line ἐκ μετανοίας must mean after the
ἐπιστροφὴ of Sophia; see the opening
of §4. The reading of the ARUNDEL
MS. lex cona, indicates ἐξ ἀγῶνος.
* Even in their Christology the Va-
lentinians must have their part and
counterpart.
HJERETICAE, 25
, —
^ ^ ς΄ Ψ 4 4 ܠ , Μ
μεμηνύσθαι τοῖς συνιεῖν δυναμένοις OUTWS* τοὺς μὲν Yap τρια- LIB. ri
^ ^ , e^ i
κοντα Αἰῶνας μεμηνύσθαι dia τῶν τριάκοντα ἐτῶν * ὡς προέφα- MASS.I. i
9 . ܬ , , ܚ 9 81 ܼܟ ^
μεν, ἐν οἷς οὐδὲν ἐν φανερῷ φάσκουσι πεποιηκέναι τὸν Σωτῆρα,
a ܢ 4 ^ 9 ~ ^ 9 - ^ ~ ܢ
καὶ διὰ τῆς παραβολῆς τῶν ἐργατῶν τοῦ ἀμπελῶνος. Καὶ τὸν
^ ,
Παῦλον φανερώτατα λέγουσι τούσδε Aiwvas ὀνομάζειν πολ-
, 4 , ^
λάκις, ἔτι de καὶ τὴν τάξιν αὐτῶν τετηρηκέναι οὕτως εἰπόντα,
, a « ^ ^ ^ ܢ ^
εἰς πάσας Tas γενεὰς THY αἰώνων τοῦ αἰῶνος" ἀλλὰ kal ἡμάς
"ἐπὶ τῆς εὐχαριστίας λέγοντας, εἰς τοὺς αἰῶνας τῶν αἰώνων,
ܫ A A A
ἐκείνους τοὺς αἰῶνας σημαίνειν καὶ ὅπου ἂν αἰὼν ἢ αἰῶνες ὀνο-
4 > A ^
μάζονται, τὴν ἀναφορὰν els ἐκείνους εἶναι θέλουσι. Τὴν δὲ τῆς
^ A ^ ^
dwdexados τῶν Αἰώνων προβολὴν μηνύεσθαι, διὰ τοῦ δωδεκαετῆ
^ ^ ,
ὄντα TOV Κύριον διαλεχθῆναι τοῖς νομοδιδασκάλοις, καὶ διὰ
τῆς τῶν ᾿Αποστόλων ἐκλογῆς: δώδεκα γὰρ ᾿Απόστολοι. Kai
Salvatore per parabolas ostensa iis, qui possunt intelligere, sic:
triginta /Eonas significari per triginta annos, sicut prediximus,
in quibus nihil in manifesto dicunt fecisse Salvatorem ; et per
parabolam operariorum vinez. Et Paulum manifestissime Matt. xx. 2
dicunt /Eonas nominare sspissime, adhuc etiam et ordinem
ipsorum servare, sic dicentem: In universas generationes scecult Eph. iii. 21.
seculorum. Sed et nos ipsos denique in gratiarum actionibus
dicentes, @wonas conum, ills /Eonas significare: et ubicunque
‘Eon aut ones nominantur, in illos id referri volunt. Duo-
decadis autem /Eonum emissionem significatam per id, quod
duodecim annorum existens Dominus disputaverit cum legis Luc. ii. 42
doctoribus, et per Apostolorum electionem: duodecim enim Lue. vi. 13.
1 ὡς προέφαμεν. See § 1 and a.
xxxvin
δὲ Θεῷ Πατρὶ xal ¥! τῷ Κυρίῳ ἡμῶν
᾿Ιησοῦ Χριστῷ, σὺν τῷ ἁγίῳ Πεεύματι,
3 ἐπὶ τῆς εὐχαριστίαΞ. These words
need nut of necessity refer to the Sacra-
ment of the Holy Eucharist. The
translator has in gratiarum. actionibus,
ἐπὶ ταῖς εὐχαριστίαις ; and, in fact, the
words of the Apostle were at an early
age incorporated in the Doxologies of
the Church. e.g. 8. Basit quotes the
words of Dionysius Al. de S. Sp. 72.
τούτοις, φησὶ, πᾶσιν ἀκολούθως καὶ ἡμεῖς,
καὶ δὴ παρὰ τῶν πρὸ ἡμῶν πρεσβυτέρων
τύπον καὶ κανόνα παρειληφότες, ὁμοφώνως
αὐτοῖς προσευχαριστοῦντες' καὶ δὴ καὶ
ܗܬ ὑμῖν ἐπιστέλλοντες καταπαύομεν᾽ τῷ
δύξα καὶ κράτος εἰς τοὺς αἰῶνας τῶν αἰώ-
νων, ἀμήν. Healso quotes the Christian
historian AFRIOANUS, as referring to the
traditions of a primitive antiquity,
where he says, ἡμεῖς γὰρ ol κἀκείνων τῶν
ῥημάτων τὸ μέτρον ἐπιστάμενοι, καὶ τῆς
πίστεως οὐκ ἀγνοοῦντες τὴν χάριν, ܘ
χαριστοῦμεν τῷ παρασχομένῳ τοῖς ἰδίοις
ἡμῖν Πατρὶ τὸν τῶν ὅλων Σωτῆρα καὶ
Κύριον ἡμῶν ᾿Ιησοῦν Χριστόν’ d ἡ δόξα,
μεγαλωσύνη σὺν ἁγίῳ Πνεύματι εἰς τοὺς
αἰῶνας. S. BABIL then adduces the ves-
per Laud as τῆς ἐπιλυχνίου εὐχαριστίας.
There is no necessity, therefore, for
26 EXPOSITIONES
® ` ܢ ^ ^ ܕܡ -^ 4
LIB.I. i. 8. τοὺς λοιποὺς δεκαοκτὼ Alavas φανεροῦσθαι, διὰ τοῦ μετὰ THY
ii e^ ,
MASSES ἐκ νεκρῶν ἀνάστασιν “δεκαοκτὼ μησὶ λέγειν διατετριφέναι
^ ^ ܢ ^
αὐτὸν σὺν τοῖς μαθηταῖς" ἀλλὰ kai διὰ τῶν προηγουμένων
^ ^ , ܒܝ “A ^
TOU ὀνόματος αὐτοῦ δύο γραμμάτων, TOU T€ ἰῶτα καὶ TOU ἣτα,
a ܢ 4 , , 9 ^9 ܠ ,
τοὺς δεκαοκτὼ Αἰῶνας εὐσήμως μηνύεσθαι. Kat τοὺς δέκα
^ ܠ ^ ^ ,
Alavas ὡσαύτως διὰ ToU ἰῶτα γράμματος, ὃ
ὀνόματος αὐτοῦ, σημαίνουσι λέγεσθαι [ σημαίνεσθαι λέγουσι ].
4 ^ ^ ^ 4
Kal διὰ τοῦτο εἰρηκέναι Tov Σωτῆρα, ἰῶτα ἕν ἢ μία κεραία ov
A ܘ ܢ 4 ܝܐ ܢ , , 4 ܐܗ δέ
μὴ παρέλθῃ ἕως ἂν avra γένηται. To de περὶ τὸν δωδέκατον M.15.
΄- 4 , ^
Αἰῶνα γεγονὸς πάθος ["ὑποσημαίνεσθαι λέγουσι] τῆς ἀπο-
ܢ ^
στασίας dia ᾿Ιούδαν, ὃς δωδέκατος ἦν τῶν ᾿Αποστόλων, yevo-
, ó , ὃ g , 4 Ψ ^ 36 ὃ ,
μένης προδοσίας δείκνυσθαι λέγουσι, καὶ ὅτι τῷ PÓwOekaTo
προηγεῖται τοῦ
1I. xxxvi.
Apostolos elegit. Et reliquos octodecim /Eonas manifestari per
id, quod post resurrectionem & mortuis octodecim mensibus
dicant conversatum eum cum discipulis. Sed et precedentes
nominis ejus duas literas Iota et Eta, octodecim AXonas signifi-
canter manifestare. Et decem autem /Eonas similiter per Iota
literam, quod precedit in nomine ejus, significari dicunt. Et
propter hoc dixisse Salvatorem: Jota unum, aut unus apev non
preterie, quoadusque omnia fiant. Hanc autem passionem, que
circa duodecimum /Eonem facta est, significari dicunt per
apostasiam Jude, qui duodecimus erat Apostolorum, et quoniam
duodecimo mense passus est; uno enim anno volunt eum post
Matt. v. 18.
limiting the term in this passage to the
Eucharist properly so called.
1 ἡ μησί. The same misstatement
as put forth by the Ophites, is repeated
c. XXXIV. towards theclose of the chapter.
3 The text of this period is manifest-
ly corrupt. GRABE proposes the follow-
ing solution. He imagines that the
faulty words σημαίνουσι λέγεσθαι, two
lines above, had been corrected in the
margin by some tranacriber’s note, yp.
σημαίνεσθαι λέγουσι, which words gave
rise to the interpolation placed here
within brackets. By removing these
words τῆς ἀποστασίας would be in
regimen with πάθος, for ᾿Ιούδαν we
must read 'Ioóba, as in fact the trans-
lator read, though he transposed the
preposition ; and γενομένης προδοσίας
would be the genitive absolute. This is
ingenious, but there is the difficulty
that the translator indicates no error
in the previous passage, rendering it as
he does, significari dicunt; and yet he
expresses the bracketed words by a
repetition of the same two words. It
would seem that the translator, finding
in his copy this interpolation of the
verbs in the wrong place, cut the knot
by a wilful omission of the clause in
which their equivalents stood in the
Greek, GraBr’s brackets are retained.
8 δωδεκάτῳ μηνὶ ἔπαθεν. A chrono-
logical error not wholly peculiar to the
gnostic party. FEUARDENT. remarks
that TERTULLIAN held the same notion,
HZRRETICAZE. 27
LB. I. 1. δ.
GR. l. i. δ
MASS.L L2.
A 5 ܝ ^ A e % 9 ܢ a ܢ ,
μηνὶ ἔπαθεν" ἐνιαυτῷ yap ἑνὶ βούλονται αὐτὸν μετὰ TO fax- L
^ +» ^
τισμα αὐτοῦ κεκηρυχέναι. “Ere τε ἐπὶ τῆς αἱμοῤῥούσης σαφέ-
^ ^^ , ܨ ܢ ~ 9 4 e a
στατα τοῦτο δηλοῦσθαι" δώδεκα yap ἔτη παθοῦσαν αὐτὴν ὑπὸ
τῆς τοῦ Σωτῆρος παρουσίας τεθεραπεῦσθαι, ἁψαμένην τοῦ
, 9 ^ ܢ , 9 ^ ܢ ܠ ~ ,
κρασπέδου αὐτοῦ, kai διὰ τοῦτο εἰρηκέναι τὸν Σωτῆρα, τίς μου
, ^ ^
ἥψατο; διδάσκοντα Tous μαθητὰς τὸ γεγονὸς ἐν τοῖς αἰῶσι μυ-
στήριον, καὶ τὴν ἴασιν τοῦ πεπονθότος αἰῶνος" ἡ γὰρ “χαθοῦσα
δώδεκα ἔτη, ἐκείνη ἡ δύναμις, ἐκτεινομένης αὐτῆς, καὶ εἰς ἄπειρον
܀ » ^ 2 5, e , 4 "εν a ,
ῥεούσης τῆς οὐσίας, ws λέγουσιν, εἰ μὴ ἔψαυσε τοῦ φορήματος
αὐτοῦ, τουτέστι τῆς ἀληθείας τῆς πρώτης τετράδος, ἥτις διὰ
^ , ܘ ? 3 9 À vo 4 9 4 4 7 9 ^
TOU κρασπέδου μεμήνυται, 5ἀνελύθη av εἰς τὴν οὐσίαν αὐτῆς’
baptisma predicasse. Adhuc etiam in ea qus profluvium
sanguinis patiebatur, manifestissime hoc significari: duodecim
enim annis passam eam, per Domini adventum esse sanatam,
cum tetigisset fimbriam vestimenti ejus, et propter boc dixisse
Salvatorem : Quis me tetigit ? docentem discipulos quod faetum Mee. +.
esset, inter /Eonas mysterium, et curationem passi /Eonis. Per ^
illam enim que passa est duodecim annis, illa virtus significatur,
eo quod extenderetur, et in immensum flueret ejus substantia,
quemadmodum dicunt. Et nisi tetigiaset vestimentum illius
*filii [d. filii], hoc est veritatis prim tetradis, que per fimbriam
* Annos habens quasi triginta cum pa-
teretur," c. Jud. 9, and CLEM. AL. Strom.
L, xal ὅτι ἐνιαυτὸν μόνον ἐδεῖ ܗܘ
κηρύξαι, καὶ τοῦτο γέγραπται ܠܘ
᾿Ενιαυτὸν δεκτὸν Κυρίου κηρύξαι ἀπέστει-
λέν pe. And οὕτω πληροῦνται τὰ X ἕτη,
ἕως οὗ ἔπαθεν. Compare also II. xxxvi.
1 This passage has been involved in
needless difficulty. All that is required
to be borne in mind is, that a close
running comparison is maintained be-
tween the circumstances of the miracle
and the Valentinian myth; also that
Nus, or Monogenes, especially (μάλιστα
δὲ τὸν Νοῦν) interested himself in the
recovery of Sophia, and that the co-
ordinate emanation, with which he was,
as it were, invested, was Alethia. The
woman afflicted twelve years represents
Sophia, and the hem of the Saviour’s
garment is a type of Alethia, the
σύζνγος of Noos.
? It has been already shewn that
Moroyeris was also styled Tiss, p. 22,
note 1, compare alan § 9. The trsuels-
tion here, and at the condiusien of the
next sentence, indicates χοῦ viov an the
reading of the original.
8 For ܕܬܐܘ the Latin tranelator
had ἀνῆλθε in his copy. The ܗܝܣܘܣ ܣܐ
of Sophia woald m4 have inveAved
annihilation ; of the two omatitucnt
elements of individusbty, shogy sod
οὐσία, the first would have bot bat t»
ber, the second would have bon rewAv«ád
into the entire sabetatox in wirds ܝܠܘ
participated ; £> into the ܐ ܘܐܗ
the entire body ܐ Aon, — The (rok
and Latin both indieste the geyctit,snm
of aürís, the wird vmaem ramen the
suspicion Ut tos Grod ܐܫܬܣܡܐ rotor
ally wae els ὅλη» τὴν ܝܡܗ αὐτόν,
LIB. I. i. 5.
GR. 1. i. 5.
MASS.I. iii.3.
Luc. ii. 43, ex
Exod. xilf. $.
Col. iii. 11.
28
^ , ܢ ^
ἀλλὰ 'ἔστη καὶ ἐπαύσατο ToU πάθους: ἡ yap ἐξελθοῦσα δύ- .ܐ 6
ΤΟ ΠΑΝ.
’ ܐ ܕ ’ , ܕ
)ܬ )ܐܐܐ τουτου, εἶναι δὲ ταύτης [ταύτην] TOV Opov θέλουσιν,
9 , * A ܢ ܢ , φ a 4 4 %$ a A 4
εθεραπευσεν αυτῆν, kat TO παθος ἐχώρισεν aT αυτης. To 46
2 2: ^ ܠ 4[ , 9 ܢ ~ > ὃ 4 ܫ ’
oT»pa TOV εἰ ΤΟΡΤΩΜ OVTQO TO Wav eval, ta Tou λόγου
τοῦ [ τούτου], πᾶν ἄῤῥεν διανοῖγον μήτραν, δηλοῦσθαι λέγου-
aw ὃς τὸ πᾶν ὧν, 3 διήνοιξε τὴν μήτραν τῆς ᾿Ενθυμήσεως τοῦ
πεπονθότος “Αἰῶνος, καὶ ἐξορισθείσης ἐκτὸς τοῦ πληρώματος"
a δὲ a ܕ 9 , ܐ ὁ ^ ¥ ܚ ܬ »ܗ
ἣν On kai ὀευτέραν 99 καλούσι, περὶ ἧς μικρὸν ὑστερον G. 18.
ἐροῦμεν. Καὶ ὑπὸ τοῦ Ἰ]αύλου δὲ φανερῶς διὰ τοῦτο εἰρῆσθαι
, 5 1 > 5 4 ܬ , 4 , , 9
λέγουσι: 984 αντὸς ἐστι Ta παντα' καὶ παλιν, παντα εἰς
manifesta est, *5advenisse in omnem substantiam suam.
stetit et quievit a passione per egressam virtutem filii.
Sed
Esse
autem hune Horon volunt, qui curavit eam, et passionem
separavit ab ea. Quod autem Salvatorem ex omnibus existentem
Omne esse, per hoc responsum, Omne masculinum aperiens euleam,
manifestar dicunt.
Qui cum omnia sit, aperuit vulvam ex-
cogitationis passi /Eonis, et separata ea extra Pleroma, quam
etiam secundam Ogdoadem vocant, de qua paulo post dicemus.
Et a Paulo autem manifeste propter hoc dictum dicunt: Et
Compare the words of IREN.£US, Lib.
II. xxxvi.: Ja enim, que passa est,
virtus extensa, et in immensum. effluens,
tla ut periclitaretur in omnem. substan-
tiam dissolvi, cum tetigisset primam qua-
ternationem, que per fimbriam significa-
tur, stetit ܐ a passione cessavit. TER-
TULLIAN has in reliquam substantiam,
see also p. 15, n. 3.
1 Owing to the support of Horus.
3 See § 5, where the collective ema-
nation, Jesus, called by HrrPoLvTUS
ὁ xowds τοῦ πληρώματος καρπὸς, is de-
scribed by the appellation of τοῦ δευτέ-
pov Χριστοῦ ὃν καὶ Σωτῇρα λέγουσυ.
Again we may observe the adoption of
terms common to the most ancient
forms of heathen Theosophy. Td πᾶν
was a favourite term for the Deity. So
SOCBATES addresses the Deity in terms
of solemn prayer “0 φίλε Πᾶν, καὶ
ἄλλοι ὅσοι τῇδε θεοὶ, δοίητέ μοι καλῷ
γενέσθαι τἄνδοθεν. κιτ.λ. We may ob-
serve from these words of the wisest of
the ancients, that the term does not
mean the inanimate world of multi-
formal matter, but the Intelligent Lord
of all life. ^OmnPHEUS in the earliest
days declared in like manner that all
things centred in one, ἕν re rà πάντα.
This is one of the many connecting
links between the Greek and the old
Egyptian Theology; PLUTARCH thus
describes from HECAT.E£U8 the Egyptian
belief; τὸν πρῶτον θεὸν τῷ Πάντι τὸν
αὐτὸν νομίζουσι. De Isid. εἰ Osirid.
The gnostic application of the term of
course was widely different, and had
reference to the Pleroma alone.
3 διήνοιξε quá γεννῶν, not quá γεν-
ywmevos, a8 will be seen in the sequel.
4 τῆς Σοφίας sc.
5 The scriptural quotations made by
IREN.EUS frequently bear a closer re-
semblance to the Syriac translation than
to the Greek original, as we have already
observed, see p. 1, n. 4. In the present
instance we do not find these precise
4. 17.
STAYPOS. 29
9 a a 9 9 ^ a , 4 , 9 9 ^ ^ ^
αὐτὸν, καὶ ἐξ αὐτοῦ Ta πάντα" kai πάλιν, ἐν αὐτῷ κατοικεῖ πᾶν
ܨ ܬ , 4 4 4 , ^ , ܕ
TO πλήρωμα τῆς θεότητος" καὶ τὸ, ανακεφαλαιωσασθαι δὲ τὰ
, 9 a ^ 4 ^ ^ e
σαντα ev τῷ Χριστῷ διὰ τοῦ Θεοῦ [ suppl. οὕτως], ἑρμηνεύ-
ουσιν εἰρῆσθαι, καὶ εἴ τινα ἄλλα τοιαῦτα.
6 "E a ^ Ὅ $ ^ a on ܠ ,
. verra wept TOU pov αὐτῶν, ov on xat πλείοσιν
* < ^ a 4 , ܨ 9 >= 9 ,
ὀνόμασι καλοῦσι, δύο ἐνεργείας ἔχειν αὐτὸν ἀποφαινόμενοι,
ܢ
τὴν ἐδραστικὴν Kai THY μεριστικήν" καὶ καθὰ μὲν ἑδράζει καὶ
e 4 4 ܠ
' στηρίζει, Σταυρὸν elvat, καθὸ δὲ μερίζει καὶ διορίζει, ܙܘ
a 1 ܐܗܘ ^ ܪ ’ ’ ¥
Tov μὲν Lravpov [7 Σωτῆρα] οὕτως λέγουσι μεμηνυκέναι τὰς
9 ^ ^ 4 ^ ^
ἐνεργείας αὐτοῦ: kai πρῶτον μὲν τὴν ἐδραστικὴν ἐν τῷ ܘܐܘ
24 ܀ ܕ ܪ , ܟ κα "D ^
ὃς OU βασταζει TOV σταυρον αὐτοῦ, kat ἀκολουθεῖ μοι, μαθη-
4 ܝ ܢ ܢ ܢ
τῆς ἐμὸς ov δύναται γενέσθαι" καὶ, ἄρας τὸν σταυρὸν αὐτοῦ,
tpse est omnia. ἘΠῚ rursus: Omnia in ipsum, et ex 4pso omnia.
Et iterum: In ipso habitat omnis plenitudo divinitatis. Et illud :
Recapttulata esse omnia tn Christo per Deum. Sic interpretantur
dicta, et qusecunque alia sunt talia.
6. Adhuc etiam de Horo suo (quem etiam pluribus no-
minibus vocant) duas operationes habere eum ostendunt, confir-
mativam et separativam : et secundum id quidem, quod firmat
et constabilit, Crucem esse; secundum id vero, quod dividit,
Horon. Salvatorem autem sic manifestasse operationes ejus:
et primo quidem confirmativam, in eo quod dicit: Qui non
tollit crucem suam. et sequitur me, discipulus meus esse non potest.
Et iterum: Tollens crucem, sequere me. Separativam autem in
words in Scripture, but they have a
close resemblance to the Syriac version of
Col. iii. 3,
OCT. In the next quotation the Greek
text runs ἐξ αὐτοῦ xal 9v αὐτοῦ xal els
αὐτὸν τὰ πάντα, but the word πάντα is
repeated in the Syriac, as by IREN.EUS
ܕܟܠ cuto ܘܟܠ ܒܗ
f.1. advenisset. ¢
1 Compare Philo. Τοῦτον στερέωμα
ἐκάλεσεν, εἶτ᾽ αὐτὸν εὐθέως oüparyóe....
ܗܐܘ ܗܬܐ ` ἥτοι διότι πάντων ὄρος ἣν ἤδη,
x. T. 4. Περὶ T. Koopor.
* The peculiarity remarked in the
preceding note 5 may also serve to ac-
count for the substitution of equivalent
Greek terms in scriptural quotations,
e.g. this text is read in St Luke ὅς τις
οὐ βαστάζει τὸν σταυρὸν αὐτοῦ, kal ἔρχε-
ται ὀπίσω μου, οὐ δύναταί μου εἶναι
μαθητής. IRENZUS varies the text by
rendering the Syriac co by ὅς simply,
ܒܬܪܝ 121 by ἀκολουθεῖ μοι, and
locu» by γεσέσθαι, and besides this
he follows the exact order of the Syriac
Joo ܘܠܫܟܝܝ D ܬܠܩܠܝܕܐ
ea N The same may be observed also
of the next quotation, (where αὐτοῦ that
preceded is repeated,) in which the
order is that of the Syriac, OO
«32 {Zo ܕܠܝܒܝܕ and not of
the Greek, ἀκολούθει μοι, ἄρας τὸν orav-
ρόν. These Valentinian interpretations
LIB. I. i 5.
MASS.I. iii.4.
Rom. xi. 36.
Col. ii. 9.
Eph. i. 10.
Luc. xiv. 27.
Marc. x. 21.
30 HORI FUNCTIO.
LIB. 1.1.6. ἀκολουθεῖ μοι" τὴν δὲ διοριστικὴν αὐτοῦ ἐν τῷ εἰπεῖν" οὐκ
MASS Lii λθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν. Καὶ τὸν ᾿Ιωάννην δὲ
Matt. x. 34.
Lue. fii. 17.
1 Cor. i. 18.
Gal. vi. 14.
λέγουσιν αὐτὸ τοῦτο μεμηνυκέναι, εἰπόντα' TO πτύον ἐν TH
^ ^ e 4 , ܢ ^
χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα, καὶ συνάξει τὸν σῖτον
4 ܙ 4 , 4 σ΄ 4 A = ’ A 5 ܝ
εἰς τὴν ἀποθήκην αὐτοῦ, τὸ de ἄχυρον κατακαύσει πυρὶ ἀσβέ-
ad
στῳ" καὶ διὰ τούτου τὴν ἐνέργειαν τοῦ "Opov μεμηνυκέναι"
, ܪ ܕ ܗ ܀ ܪ e , 4 τὸν δὲ
πτύον γὰρ ἐκεῖνον τὸν Zravpov ἑρμηνεύουσιν εἶναι, 'Ov δὴ
^ ܠ , 9 ܢ e ܠ , e ܝ ^
[ fil. δεῖ] καὶ ἀναλίσκειν Ta ὑλικὰ πᾶαντα, ὡς ἄχυρα πῦρ'
, ܠ ܙ , e A , ܢ a e^
καθαίρειν δὲ τοὺς σωζομένους, ὡς TO πτύον Tov σῖτον. Ἰ]αῦλον
^ , , 9 4 4 ܢ , 9 ܠ 4
de τὸν ᾿Απόστολον kai αὐτὸν ἐπιμιμνήσκεσθαι τούτον τοῦ
^ ef ܓ ^^ ^ ܬ
Σταυροῦ λέγουσιν οὕτως" ὁ λόγος yap ὁ τοῦ σταυροῦ τοῖς
A 9 , , ܝ 4 ^ δὲ , @ «a δύ
μὲν ἀπολλυμένοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύναμις
^ 4 , 9 4 4 a , 9 A ܣ 9
Θεοῦ: καὶ πάλιν" ἐμοὶ de μὴ γένοιτο ev μηδενὶ καυχᾶσθαι, εἰ
1 ^ ܒܝ ܝ ~
μὴ ἐν τῷ σταυρῷ ToU Ἰησοῦ, dv οὗ ἐμοὶ κόσμος ἐσταύρωται,
4 ܝ σι 8 9 ^ ^
κἀγὼ τῷ κόσμῳ. 'οιαῦτα μὲν οὖν περὶ ToU πληρώματος αὐτῶν,
^ , , ^ ?
kai TOU πλάσματος πάντες [4 TOU πάντος] λέγουσιν, *epap-
eo quod dieit : Non vent mittere pacem, sed gladium. Et Joannem
dicunt hoc ipsum manifestasse, dicentem : Ventilabrum in manu
ejus, emundare aream, et colliget frumentum $n horreum suum, pa-
leas autem comburet gni 4nexstinguibili; et per *hzec operationem
Hori significasse. Ventilabrum enim illud crucem interpretantur
esse, quae scilice& consumit materialia omnia, quemadmodum
paleas ignis: emundat autem eos qui salvantur, sicut venti-
labrum triticum. Paulum autem Apostolum et ipsum reminisci
hujus crucis dieunt sic: Verbum enim crucis tis qui pereunt
stultitia est: its autem, qui salvantur, virtus Dei. Et iterum:
Mihi autem non eveniat in ullo gloriari, nis in Christi cruce,
per quem mihi mundus crucifivus est, et ego mundo. Talia igitur
de Pleromate ipsorum, et plasmate universorum dicunt, adaptare
cupientes ea que bene dicta sunt, iis quee male adinventa sunt
whose function it was to
are an independent proof, that the Sacri-
fice of the Death of Christ was denied
stubbornly by the ancient heretic. The
rationalist, as well as the high predesti-
narian, may find for himself a certain
historical position in the primitive
period, but it must be in the ranks of
heresy.
1 ὃν, referring to the σταυρὸς of the
Pleroma,
separate the material and gross from
the spiritual and heavenly, hence the
agricultural name of Carpistes.
3 VALENTINUS is nowhere accused
of having altered the text of Scripture,
as Marcion did, but of having per-
verted its meaning. See note 3, p. 4.
3 The reading of the ARUND. MS.
SCRIPTURARUM PERVERSIONES. 81
LIB. I. i. 6.
GR.1.i.6
, ܠ ^ ^ ^ 9
μόζειν βιαζόμενοι τὰ καλῶς εἰρημένα τοῖς κακῶς ἐπινενοημένοις :
Μ.β8.1.}.8.
ὑπ᾽ αὐτῶν: καὶ οὐ μόνον ἐκ τῶν εὐαγγελικῶν kai τῶν ܘܐ
στολικῶν πειρῶνται τὰς ἀποδείξεις ποιεῖσθαι, παρατρέποντες
4 e ἢ 4 e ^ 4 9 , , ܢ A 9
Tas ἑρμηνείας, Kai ῥᾳδιουργοῦντες τὰς ἐξηγήσεις" ἀλλὰ, καὶ ἐκ
, a ^ @ ^ ^ A 9 ^
νόμου καὶ προφητῶν, are πολλῶν παραβολῶν Kat ἀλληγοριῶν
εἰρημένων, καὶ εἰς πολλὰ ἕλκειν δυναμένων τὸ ἀμφίβολον διὰ
^ 9 ܐ ܇0 1 ^ 1 , ^ ?
τῆς ἐξηγήσεως, ἕτεροι δὲ δεινῶς, [ δεινοτέρως] TO πλασματι
, ^ 4 , , , 3 , 4 ܠ ^
αὐτῶν kai δολίως ἐφαρμόζοντες, αἰχμαλωτίζουσιν aro τῆς
. , ܕ ME , 4 , 4» € 4 ,
ἀληθείας τοὺς μὴ ἑδραίαν τὴν πίστιν "εἰς ἕνα Θεὸν πατέρα
, ^
παντοκράτορα, καὶ εἰς ἕνα κύριον ᾿Ιησοῦν Χριστὸν τὸν υἱὸν
~ ^ ,
τοῦ Θεοῦ διαφυλάσσοντας.
ܝ ܠ ܠ 4 ^ , , e 9 9 ^
7. Ta de ἐκτὸς τοῦ πληρώματος λεγόμενα ὑπ᾽ αὐτῶν
ἐστι τοιαῦτα' τὴν ἘΠνθύμησιν τῆς ἄνω Σοφίας, ἣν καὶ 3’Axa-
4 ^ 9 ^ ^ » , ܢ ^
×» (© καλοῦσιν, ἀφορισθεῖσαν τοῦ [ἄνω] πληρώματος σὺν τῷ
[4 ^
wale λέγουσιν, ἐν σκιαῖς καὶ σκηνώματος [κενώματος] τόποις
ab ipsis. Et non solum autem ex Evangelicis et Apostolicis
tentant ostensiones facere, convertentes interpretationes, et
adulterantes expositiones: sed etiam ex Lege et Prophetis, cum
multe: parabole et allegorize sint dictz», et in multa trahi possint
ambiguum per expositionem, propensius ad figmentum suum et
dolose adaptantes, in captivitatem ducunt a veritate eos, qui
non firmam fidem in unum Deum Patrem omnipotentem, et in
unum Jesum Christum Filium Dei conservant.
7. Ea vero que extra Pleroma dicuntur ab iis, sunt talia:
Enthymesin illius superioris Sophie, quam et Achamoth vocant,
separatam a superiore Pleromate cum passione dicunt, in umbra
1 The representative of £r. δὲ δεινῶς.
I would also suggest érepotas, Sewor.
3 ἕνα. The reader will observe the
fuit; Achamoth unde, adhuc queritur.
4 Σκιαῖς xal σκηνώματος τόποις)
Legerdum σκιᾶς καὶ κενώματος τόποις
exact terms of the Oriental Creed: this
word had been introduced in it to meet
gnostic rather than Pagan error.
5 Achamoth is evidently the Hebrew
no»n or rather the Syriac ܚܝܟܒܩܠܬܐ
The second of the Cabbalistic Sephiroth
was ἽἼΌΣΠ, derived from the inspired
description of Divine Wisdom in Prov.
viii. Σοφία, γνῶσις, though TERTULLIAN
says, the derivation of the term was
unknown to him, ZEnthymesis de actu
juxta antiquum Interpretem et THEO-
DORETUM, qui lib. I. Heret. Fabul. cap.
7, p. 199, hanc matrem Achamoth ait
ἐν σκιᾷ Tu kal κενώματι διάγειν. — Ipae
IRENZUS paulo post scribit, xaraAeAei-
dba μόνην ἐν TQ σκότει kal κενώματι.
Et lib. II. cap. 7, sepius nominat va-
cuum et umbram. Porro TERTULLIANUS,
cap. 14 habet: Explosa est in loca lu-
minis aliena, quod Pleromatis est, in
vacuum atque inane tllud Epicurs.
32 ENTH YMESEOS
- ἐκβεβράσθαι κατὰ ἀνάγκην. "Ew yap ᾿ φωτὸς ἐγένετο καὶ
` Πληρώματος, ἄμορφος καὶ ἀνείδεος, ὥσπερ ἔκτρωμα, διὰ τὸ
δὲ 3 , ܕ , , D ܕ »
μηδὲν "κατειληφέναι: οἰκτείραντά Te αὐτὴν TOV [ἄνω] Χρι-
ܢ ܐ 4 ܢ ^ Στ ^ 9 θέ 3 ܫ ot ὃ ,
στον, καὶ διὰ TOU αυροῦ ἐπεκταθέντα, 386 ἰδίᾳ δυνάμει
~ , 4 9 9 < , 9 9 4 A ܢ
μορῴφωσαι μορῴφωσιν τὴν Kat ovciav μόνον, ἀλλ᾽ οὐ THY kara
γνώσιν' καὶ πράξαντα τοῦτο “ ἀναδραμεῖν συστείλαντα αὐτοῦ
τὴν δύναμιν, καὶ καταλιπεῖν, ὅπως αἰσθομένη τοῦ περὶ αὐτὴν
πάθους διὰ τὴν ἀπαλλαγὴν τοῦ Ἰ]ληρώματος, ὀρεχθῆ τών
et vacuitatis locis ‘defervisse per necessitatem: extra enim
lumen facta est, et extra Pleroma, informis et sine specie, quasi
abortus, ideo quia nihil apprehendit. Misertum autem ejus
superiorem Christum, ?et per crucem extensum, sua virtute
formasse formam, qus esset, secundum subetantiam tantum, sed
non secundum agnitionem: et hsec operatum recurrere subtra-
hentem suam virtutem, et reliquisse illam, uti sentiens passionem,
que erga illam esset per separationem Pleromatis, concupiscat
Cum quo et Auctor noster istud com-
parat, lib. II. cap. 19, scribens: Um-
bram autem et vacuum ipsorum a Demo-
ܐ ܘܐܗ Epicuro sumentes, sibimetipsis
aplaverunt. GRABE.
1 φῶς and πλήρωμα, being the exact
correlatives of σκιὰ and κενῶμα.
3 μηδὲν κατειληφέναι, $.6. τοῦ ἀῤῥενι-
κοῦ, her parentage being alone of
Sophia; hence she had no portion of
that which the sire confers, viz. μορφή.
See pp. 16, n. 4, and 20. 2. That γνῶσις
also which Monogenes derived from the
Father and communicated to the other
ZEons could not be conferred by Sophia
alone upon her Enthymesis, who re-
ceived from Christ μόρφωσις rather than
μορφὴ, and κατ᾽ οὐσίαν μόνον, but not
κατὰ γνῶσιν. The reader may compare
that which is said respecting this gene-
rative and formative function of γνῶσις
in the Didasc. Or. 87. The account of
HIPPOLYTUS is not quite consistent with
that of IRENAUS. He says, ὁ Χριστὸς
ἐπιπροβληθεὶς ἀπὸ τοῦ Nov xal τῆς
᾿Αληθείας, ἐμορφώσε καὶ ἀπειργάσατο ré-
λείον αἰῶνα οὐδενὶ τῶν ἐντὸς πληρώματος
χείρονουν... ον γενέσθαι. (χείρονα ἐνυπό-
στατον γενέσθαι). Implying that Acha-
moth was not inferior in γνῶσις to the
other /Eons. But the text is defective.
3 So TERTULLIAN ut informe? illud
suis viribus; it is doubtful however
whether the ἰδία δύναμις be not that
of Enthymesis, in her own essence, the
formation κατ᾽ οὐσίαν being of a female
character, that κατὰ γνῶσιν male.
4 So HiPPOLYTUS, ᾿Επειδὴ δὲ μεμόρ-
φωτο ἡ σοφία ἕξω, καὶ οὐχ οἷόν τε ἣν
(suppl. ἢ) ἴσον τὸν Χριστὸν καὶ τὸ ἅγιον
[Πνεῦμα] ἐκ τοῦ νοὸς προβεβλημένα καὶ
τῆς ἀληθείας, ἔξω τοῦ πληρώματος μένειν,
ἀνέδραμεν ἀπὸ τῆς μεμορφωμένης ὁ Χρισ-
τός, κατ.λ. Philos. VI. 31.
5 MASSUET observes correctly that
› › defervisse" conveys only the idea of sub-
sidence from a state of fervour, possibly
‘‘ effervisse '' may be the true reading,
as agreeing closely with the Greek.
GRABE has “‘vanitalis,” but vacustatis is
the reading found in the Voss., ARUND.
and Mero, 11. MSS.
6 Per crucem extensum, Gr., διὰ τοῦ
σταυροῦ ἐκτεινόμενον, the Valentinian
σταυρός was as the boundary fence of
the Pleroma, beyond which Christ ex-
FORMATIO. 33.
, ey , * 4 ܝ $ 9 ^
LIB. I. 1. 7.
διαφερόντων, ἔχουσα τινα ὀδμὴν ἀφθαρσίας, ἐγκαταλειφθεῖσαν ORI 2
αὐτὴν [4 αὐτῇ ὑπὸ] τοῦ Χριστοῦ καὶ τοῦ ἁγίου “Πνεύματος. 149511.
Διὸ καὶ "αὐτὴν τοῖς ἀμφοτέροις ὀνόμασι καλεῖσθαι, 3 Σοφίαν
^ e 4 4 | ^ ? ܬ A
Te πατρωνυμικῶς, (ὃ yap πατὴρ αὐτῆς Σοφία 61 ζεται), καὶ
πνεῦμα ἅγιον ἀπὸ τοῦ περὶ τὸν Χριστὸν πνεύματος. Μορφω-
θεῖσάν τε αὐτὴν, καὶ *éudpova γενηθεῖσαν, παραυτίκα δὲ
κενωθεῖσαν ἀοράτου αὐτῆ συνόντος Λόγου, τουτέστι τοῦ
Χριστοῦ, 5ἐπὶ ζήτησιν ὁρμῆσαι τοῦ καταλιπόντος αὐτὴν ܬܡܐ &
ܠ 4 1 ^ ^ 9 A ܠ 4 ^
φωτὸς καὶ μὴ δυνηθῆναι καταλαβεῖν αὐτὸ, διὰ τὸ κωλυθῆναι
¢ ܠ ^ “O ܠ ^ 4 ܢ @ a , 4
ὑπο τοῦ “Opov. Kai ἐνταῦθα τὸν “Opov κωλύοντα αὐτὴν
^ 4 ܒܨ e ^ 9 a 9 , ܘ Δ 89» ¶ = ܟ
τῆς εἰς τοὔμπροσθεν ὁρμῆς εἰπεῖν lad: ὅθεν τὸ "lao ὄνομα
eorum que meliora essent, habens aliquam Sodorationem immor-
talitatis relictam in "semetipsa a Christo et Spiritu sancto.
Quapropter et ipsam duobus nominibus vocari, Sophiam pater-
naliter (Pater enim ejus Sophia vocatur) et Spiritum sanctum
ab eo, qui est erga Christum Spiritus, Formatam autem eam
et sensatam factam, statim autem evacuatam ab eo qui invisi-
biliter cum ea erat Verbo, hoc est Christo, in exquisitionem
egressam ejus luminis, quod se dereliquisset ; et non potuisse
apprehendere illud, quoniam coércebatur ab Horo. Et sic
Horon coércentem eam ne anterius irrueret, dixisse Jao, unde
tended his virtue and power for the
sake of Enthymesis, as IRENZUS says,
III. xx.: Js, qui ab illis afingitur sur-
sum Christus, supereztensus Horo, id est,
ni, et. formavit eorum matrem, THEO-
DORET, therefore, adds the term ὅρου in
explanation, Χριστὸν ἐπεκτανθῆναι διὰ
τοῦ "Opov, καὶ Σταυροῦ καλουμένου.
1 The reader should observe that
013 sperit, is in the Hebrew and in the
Syriac generally of the feminine gender ;
hence the συζνγία of Χριστὸς and
Πνεῦμα, This may be adduced as
another proof of the Oriental origin of
the Valentinian heresy.
3 αὐτὴν, t.e. Enthymesis.
3 So it is said of Soter that he re-
tained the names of his ancestral /Eons,
τὰ προγονικὰ ὀνόματα διασώζοντα, c. vii.
Sophia was the sole generative origin of
Achamoth. So far as the production of
VOL. I.
Enthymesis was concerned, Sophia, hav-
ing imitated Bythus, seems to have been
considered to be ἀῤῥενόθηλυς like him.
4 ἔμῴρονα, possessing now that intel-
ligence, which was conferred by her
μόρφωσις, though not κατὰ γνῶσιν.
5 ἐπὶ ζήτησιν ὁρμῆσαι. Η δὲ ἔξω τοῦ
πληρώματος σοφία ἐπιζητοῦσα τὸν Χρι-
στὸν τὸν μεμορφωκότα καὶ τὸ ἅγιον Πνεῦμα,
ἐν φόβῳ μεγάλῳ κατέστη, ὅτι ἀπολεῖται
τοῦ κεχωρισμένου τοῦ μορφώσαντος αὐτὴν
καὶ στηρίσαντος. HiPPOL. Philos, v1. 32.
6 TERTULLIAN expresses it, ''iter&-
tur odor incorruptibilitatis.”
7 The ABUND. MS. agrees with the
Greek, having Semetipsam. GRABB
does not notice this, but it is of no
great importance,
8 "Tad. It is usual to treat this
word as identical with the Hebrew
Tetragrammaton lY Jehovah. If so,
3
26 EXPOSITIONES
ܒܝ
Lo ܠ ^ ܫ ^ 4
LIB.1.1.5. τοὺς λοιποὺς δεκαοκτὼ Αἰῶνας φανεροῦσθαι, διὰ τοῦ μετὰ τὴν
GR. 1. i. δ.
i ^ ,
MASS.1-1iL2 ἐκ νεκρῶν ἀνάστασιν ᾿ δεκαοκτὼ μησὶ λέγειν διατετριφέναι
^ ^ ܢ ܠ ^
αὐτὸν σὺν τοῖς μαθηταῖς: ἀλλὰ καὶ διὰ τῶν προηγουμένων
^ ^ , ܒܣ ^ ^ 4
TOU ὀνόματος αὐτοῦ δύο γραμμάτων, TOU T€ ἰῶτα kai TOU ἥτα,
4 ὃ A Ado 9 , , K ܠ 4 δέ
τοὺς δεκαοκτὼ Αἰῶνας εὐσήμως μηνύεσθαι. αἱ τοὺς δέκα
^ ^ ^ , ^ ^
Alavas ὡσαύτως διὰ ToU ἰῶτα γράμματος, ὃ προηγεῖται τοῦ
ὀνόματος αὐτοῦ, σημαίνουσι λέγεσθαι [ σημαίνεσθαι λέγουσι ].
ܢ ^ ܢ ^ ^ 4
kai διὰ τοῦτο εἰρηκέναι τὸν Σωτῆρα, ἰῶτα ἕν 9 μία κεραία οὐ
A ܐܗ A , , To δὲ 4 ܐ ܢ δέ
μὴ παρέλθῃ ἕως ἂν παντα γένηται. To de περὶ τὸν δωδέκατον M.15
^ , ~
Αἰῶνα γεγονὸς πάθος ["ὑποσημαίνεσθαι λέγουσι͵ τῆς ἀπο-
στασίας διὰ ᾿Ιούδαν, ὃς δωδέκατος ἣν τῶν ᾿Αποστόλων, γενο-
, ó ܢ ὃ , ܬ e ^ 36 ὃ ,
μένης προδοσίας δείκνυσθαι λέγουσι, καὶ ὅτι τῷ δωδεκάτῳ
II. xxxvi.
Apostolos elegit. Et reliquos octodecim /Eonas manifestari per
id, quod post resurrectionem a mortuis octodecim mensibus
dicant conversatum eum cum discipulis. Sed et precedentes
nominis ejus duas literas Iota et Eta, octodecim /Eonaa signifi-
canter manifestare. Et decem autem /Eonas similiter per Iota
literam, quod precedit in nomine ejus, significari dicunt. Et
propter hoc dixisse Salvatorem: Jota unum, aut unus apev non
proteriet, quoadusque omnia fiant. Hanc autem passionem, que
circa duodecimum /Eonem facta est, significari dicunt per
apostasiam Juds, qui duodecimus erat Apostolorum, et quoniam
duodecimo mense passus est; uno enim anno volunt eum post
Matt. v. 18.
limiting the term in this passage to the
Eucharist properly so called.
1 oj μησί. The same misstatement
as put forth by the Ophites, is repeated
c. XXXIV. towards the close of the chapter.
3 The text of this period is manifest-
ly corrupt. GRABE proposes the follow-
ing solution. He imagines that the
faulty words σημαίνουσι λέγεσθαι, two
lines above, had been corrected in the
margin by some transcriber's note, ‘yp.
σημαίνεσθαι λέγουσι, which words gave
rise to the interpolation placed here
within brackets. By removing these
words τῆς ἀποστασίας would be in
regimen with πάθος, for ᾿Ιούδαν we
must read ᾿Ιούδα, as in fact the trans-
lator read, though he transposed the
preposition ; and γερομένης προδοσίας
would be the genitive absolute. This is
ingenious, but there is the difficulty
that the translator indicates no error
in the previous passage, rendering it as
he does, significari dicunt; and yet he
expresses the bracketed words by a
repetition of the same two words. It
would seem that the translator, finding
in his copy this interpolation of the
verbs in the wrong place, cut the knot
by a wilful omission of the clause in
which their equivalents stood in the
Greek. GRABE'S brackets are retained.
3 δωδεκάτῳ μηνὶ ἔπαθεν. <A chrono-
logical error not wholly peculiar to the
gnostic party. FEUARDENT. remarks
that TERTULLIAN held the same notion,
HZERETICZE. 27
% 7 4 ^ ܬ eon , 8 ܠ ܠ ,
παθεν- - 18.1.0}. 8.
μηνὶ ἔπαθεν' ἐνιαυτῷ yap evi βούλονται αὐτὸν uera τὸ βαπ- 1.8.1. δ
᾽ “ ’ » > A ^ Li
τισμα αὐτοῦ κεκηρυχέναι. " Ert τε ἐπὶ τῆς αἱμοῤῥούσης σαφέ- MASTS
^ ܢ ܟ ^ ܝ
στατα τοῦτο δηλοῦσθαι" δώδεκα γὰρ ἔτη παθοῦσαν αὐτὴν ὑπὸ
ܒܝ ^ , ^ ~ ~
τῆς τοῦ Σωτῆρος παρουσίας τεθεραπεῦσθαι, ἁψαμένην τοῦ
-“ ܢ ^ ܠ ܠ ܝ 4
κρασπέδου αὐτοῦ, καὶ διὰ τοῦτο εἰρηκέναι τὸν Σωτῆρα, τίς μου
^ ~ ܠ ܢ ܠ , ܐ
ἥψατο; διδάσκοντα τοὺς μαθητὰς τὸ γεγονὸς ἐν rois αἰῶσι μυ-
^ ܢ ~ , ܣ Α ܠ
στήριον, Kat THY ἴασιν τοῦ πεπονθότος αἰῶνος" "ἡ γὰρ παθοῦσα
^ 9
δώδεκα ἔτη, ἐκείνη ἡ δύναμις, ἐκτεινομένης αὐτῆς, kai εἰς ἄπειρον
, ^ ܟ ܙ = ܀ , e 7 ^ 9. » e
ῥεούσης τῆς οὐσίας, ὡς λέγουσιν, εἰ μὴ ἔψαυσε ToU φορήματος
e 4 , , ^ ’ 9 ^ , ^ 9
αὐτοῦ, τουτέστι τῆς ἀληθείας τῆς πρώτης τετράδος, ἥτις διὰ
“δ , 3 4 / A 9 4 4 , 9 ^ ^
TOU κρασπέδου μεμήνυται, βδἀνελύθη av εἰς τὴν οὐσίαν αὐτῆς"
baptisma predicasse. Adhuc etiam in ea que profluvium
sanguinis patiebatur, manifestissime hoc significari: duodecim
enim annis passam eam, per Domini adventum esse sanatam,
cum tetigisset fimbriam vestimenti ejus, et propter hoc dixisse
Salvatorem : Quis me tetigit ? docentem discipulos quod factum Mare. v.
esset inter /Eonas mysterium, et curationem passi /Eonis. Per
illam enim qus passa est duodecim annis, illa virtus significatur,
eo quod extenderetur, et in immensum flueret ejus substantia,
quemadmodum dicunt. Et nisi tetigisset vestimentum illius
*filii [d. filii], hoc est veritatis prime tetradis, que per fimbriam
** Annos habens quasi triginta cum pa-
teretur," c. Jud. 9, and CLEM. AL. Strom.
I, καὶ ὅτι ἐνιαυτὸν μόνον ἐδεῖ ܘ 0»
κηρύξαι, καὶ τοῦτο γέγραπται οὕτως"
᾿Ενιαυτὸν δεκτὸν Κυρίου κηρύξαι ἀπέστει-
λέν pe. And οὕτω πληροῦνται τὰ X ἕτη,
ἕως οὗ ἔπαθεν. Compare also II. xxxvi.
1 This passage has been involved in
needless difficulty. All that is required
to be borne in mind is, that a close
running comparison is maintained be-
tween the circumstances of the miracle
and the Valentinian myth; also that
Nus, or Monogenes, especially (μάλιστα
δὲ τὸν Νοῦν) interested himself in the
recovery of Sophia, and that the co-
ordinate emanation, with which he was,
as it were, invested, was Alethia. The
woman afflicted twelve years represents
Sophia, and the hem of the Saviour's
garment is a type of Alethia, the
σύζνγος of Νοῦν.
3 It has been already shewn that
Movoyervhs was also styled Tids, p. 22,
note 1, compare also 8 9. The transla-
tion here, and at the conclusion of the
next sentence, indicates τοῦ υἱοῦ as the
reading of the original.
3 For ἀνελύθη the Latin translator
had ἀνῆλθε in his copy. The dissolution
of Sophia would not have involved
annihilation; of the two constituent
elements of individuality, μόρφη and
οὐσία, the first would have been lost to
her, the second would have been resolved
into the entire substance in which she
participated ; i.e. into the substance of
the entire body of /Eons. The Greek
and Latin both indicate the genuineness
of αὐτῆς, the word omnem raises the
suspicion that the Greek reading origin-
ally was els ὅλην rip οὐσίαν αὐτῆς.
^ , A ~
LIB1.i5. ἀλλὰ 'éorn καὶ ἐπαύσατο τοῦ ܘܣܐ ἡ yap ἐξελθοῦσα δύ- ܐ ܬ
MASS.I. iii.3.
Luc. ii. 43, ex
Exod. xiii. 9.
Col. iii. 11.
28
TO IIAN.
[4 ܠ / L4 A e
ναμις τούτου, εἶναι de ταύτης [ταύτην] τὸν "Opov θέλουσιν,
4 , 9 A ܢ 4 , 9 , 9 4 , A To δὲ
ἐθεράπευσεν αὐτὴν, καὶ τὸ παθος ἐχώρισεν aw αὐτῆς. To δὲ,
2 ^ ܨ , ܟ ܠ A e^ ܠ ^ [4
Σωτῆρα τὸν ἐκ πάντων ὄντα τὸ πάν εἶναι, διὰ ToU λόγου
τοῦ [ τούτου], πᾶν ἄῤῥεν διανοῖγον μήτραν, δηλοῦσθαι λέγου-
a ܟ ~ A 3 ὃ , 4 ^ "E 0 , ^
ow ὃς TO πᾶν ὧν, Ξδιήνοιξε THY μήτραν τῆς ᾿Εἰνθυμήσεως τοῦ
, 4 9^ A 9 , . 4 ^ ,
πεπονθότος *Aiavos, kat ἐξορισθείσης ἐκτὸς ToU πληρωματος"
a 1 1 , 9 , ^ A^? 4 ef
Ἦν δὴ και δευτέραν ὀγδοαδα καλοῦσι, περι NS μικρὸν υστερον G. 18.
^ ^ ^. ܢ ^ ^
ἐροῦμεν. Kai ὑπὸ τοῦ IIa/Aov δὲ φανερῶς dia τοῦτο εἰρῆσθαι
, , ,
λέγουσι: Seal αὐτός ἐστι Ta πάντα' kal πάλιν, πάντα εἰς
manifesta est, *advenisse in omnem substantiam suam.
stetit et quievit a passione per egressam virtutem filii.
Sed
Esse
autem hune Horon volunt, qui curavit eam, et passionem
separavit ab ea. Quod autem Salvatorem ex omnibus existentem
Omne esse, per hoc responsum, Omne masculinum aperiens vulvam,
manifestari dicunt.
Qui cum omnia sit, aperuit vulvam ex-
cogitationis passi /Eonis, et separata ea extra Pleroma, quam
etiam secundam Ogdoadem vocant, de qua paulo post dicemus.
Et a Paulo autem manifeste propter hoc dictum dicunt: £t
Compare the words of IRENAEUS, Lib.
II. xxxvi.: ἴα enim, que passa est,
virtus extensa, εἰ in inmensum. effluens,
ita ut periclitaretur in omnem. substan-
tiam dissolvi, cum tetigisset primam qua-
ternationem, que per fimbriam significa-
tur, stetit εἰ a passione cessavit. TER-
TULLIAN has in reliquam substantiam,
see also p. 15, n. 3.
1 Owing to the support of Horus.
3 See § 5, where the collective ema-
nation, Jesus, called by HiPPoLYTU8
ὁ κοινὸς τοῦ πληρώματος καρπὸς, is de-
scribed by the appellation of τοῦ δευτέ-
pov Χριστοῦ ὃν καὶ Σωτῇρα λέγουσυ.
Again we may observe the adoption of
terms common to the most ancient
forms of heathen Theosophy. Td πᾶν
was a favourite term for the Deity. So
SocRaTES addresses the Deity in terms
of solemn prayer Ὦ φίλε Πᾶν, καὶ
ἄλλοι ὅσοι τῇδε θεοὶ, δοίητέ μοι καλῷ
γενέσθαι τἄνδοθεν. κιτ.λ. We may ob-
serve from these words of the wisest of
the ancients, that the term does not
mean the inanimate world of multi-
formal matter, but the Intelligent Lord
of all life. ORPHEUS in the earliest
days declared in like manner that all
things centred in one, ἕν τι τὰ πάντα.
This is one of the many connecting
links between the Greek and the old
Egyptian Theology; PLuTARCH thus
describes from Hrcatzus the Egyptian
belief; τὸν πρῶτον θεὸν τῷ 1107: τὸν
αὐτὸν νομίζουσι. De Isd. εἰ Osirid.
The gnostic application of the term of
course was widely different, and had
reference to the Pleroma alone.
3 διήνοιξε quá γεννῶν, not quá ye-
ywpevos, as will be seen in the sequel.
4 τῆς Σοφίας uc.
5 The scriptural quotations made by
IBEN&US frequently bear a closer re-
semblance to the Syriac translation than
to the Greek original, as we have already
observed, see p.1, n. 4. In the present
instance we do not find these precise
STAYPOS. 29
4 A a 9 9 ^ ܢ , 4 ’ 4 9 ^ ^ ^
QUTOM, και ἐξ αὐτου Ta παντα" καὶ παλιν, ey αὐτῷ κατοικεῖ Tray LIB. I. l 5.
4 , ^ , ܕ $0? I jid
TO πλήρωμα τῆς θεότητος" kai TO, ἀνακεφαλαιώσασθαι δὲ τὰ MASS.1. iiA.
, ܕ a ^ ܢ ^ ^ e
πάντα ev τῷ Χριστῷ διὰ ToU Θεοῦ [ suppl. οὕτως], ἑρμηνεύ-
~ Ν ^
ουσιν εἰρῆσθαι, καὶ et τινα ἄλλα τοιαῦτα.
ܟ 4 ad ^
6. "Emerra περὶ ToU "Opov αὐτῶν, ὃν δὴ xai πλείοσιν
%$ <= ^ ’ φ [4 »y 9 4 9 ,
ὀνόμασι καλοῦσι, δύο ἐνεργείας ἔχειν αὐτὸν ἀποφαινόμενοι,
a ܢ ,
τὴν ἑδραστικὴν Kai τὴν μεριστικήν' καὶ καθὰ μὲν ἐδραζει καὶ
ܢ 4 > a ܠ e
"enpiQet, ΣΣταυρὸν εἶναι, καθὸ δὲ μερίζει καὶ διορίζει, Opor:
4 4 4 ^ e , , A
Tov μὲν Lravpov [ 2. Σωτῆρα] οὕτως λέγουσι μεμηνυκέναι τας
* ~ ^ 4 a ~ ܒ
ἐνεργείας αὐτοῦ: καὶ πρῶτον μὲν τὴν ἑδραστικὴν ἐν τῷ εἰπεῖν"
24 0 , ܕ ܕ , κα ܙ 9 ^
ὃς OU βασταζει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ μοι, μαθη-
4 a A ܢ ܢ ܨ ^
τῆς ἐμὸς οὐ δύναται γενέσθαι: kai, ἄρας Tov σταυρὸν αὐτοῦ,
ipse est omnia. Et rursus: Omnia in ipsum, et ex $pso omnia, Rom. xi. 36.
Et iterum : In ipso habitat omnis plenitudo divinitatis, Et illud : cot. ii.
Recapitulata esse omnia in Christo per Deum. Sic interpretantur Eph. i. 10.
dicta, et queecunque alia sunt talia.
6. Adhuc etiam de Horo suo (quem etiam pluribus no-
minibus vocant) duas operationes habere eum ostendunt, confir-
mativam et separativam: et secundum id quidem, quod firmat
et constabilit, Crucem esse; secundum id vero, quod dividit,
Horon. Salvatorem autem sic manifestasse operationes ejus:
et primo quidem confirmativam, in eo quod dicit: Qui non Luc. xiv. 97.
tollit crucem suam. et sequitur me, discipulus meus esse non potest.
Et iterum: Tollens crucem, sequere me. Separativam autem in Mare. x. 21.
words in Scripture, but they have a
cloee resemblance to the Syriac version of
Col. iii. », loo-aSo ... ܟܠ }}}
OG. In the next quotation the Greek
text runs ἐξ αὐτοῦ xal δι᾿ αὐτοῦ xal els
αὐτὸν rà πάντα, but the word πάντα is
repeated in the Syriac, as by IREN.RUS
ܕܟܠ cuto ܘܟܠ ܒܗ
advenisset. .61 ¢
1 Compare Philo. Τοῦτον στερέωμα
ἐκάλεσεν, εἶτ᾽ αὐτὸν εὐθέως ܬܡܘ ...
προσεῖπεν" ἥτοι διότι πάντων ὅρος ἦν ἤδη,
x. T. . Περὶ T. Κοσμοτ.
2 The peculiarity remarked in the
preceding note 5 may also serve to ac-
count for the substitution of equivalent
Greek terms in scriptural quotations,
e.g. this text is read in St Luke ὅς τις
οὐ βαστάζει τὸν σταυρὸν αὐτοῦ, καὶ Epxe-
ται ὀπίσω μου, οὐ δύναταί μου εἶγαι
μαθητής. IRENAUS varies the text by
rendering the Syriac oo by 6s simply,
ܒܬܪܝ 12| by ἀκολουθεῖ μοι, and
locu» by γενέσθαι, and besides this
he follows the exact order of the Syriac
lesu» ܟܠܫܟܝܝ |] 15:032
ܠܝ The same may be observed also
of the next quotation, (where αὐτοῦ that
preceded is repeated,) in which the
order is that of the Syriac, A990
pods and not of ܘܬܐ ܟܬܪܝ
the Greek, ἀκολούθει μοι, ἄρας τὸν σταν-
ρόν. These Valentinian interpretations
30 HORI FUNCTIO.
^ 4 9 ^ , ^ 9 σε 9
LIB. I. i. 6. ἀκολουθεῖ pow τὴν δὲ διοριστικὴν QUTOU €V τῷ εἰπεῖν" OUK
S 1. iii.5. a ܙ , ܕ αν , 4
MASS 11.5. ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν. Kat τὸν ᾿Ιωαννὴην δὲ
ܢ ^ , A , 9 ^
᾿ λέγουσιν αὐτὸ τοῦτο μεμηνυκέναι, eirovra: TO πτύον ἐν TH
^ ^ e 4 , A ^
χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα, Kat συνάξει τὸν σῖτον
4 4 9 , 9 ^ A ¥ = , 4 4 ,
εἰς τὴν ἀποθήκην αὐτοῦ, TO δὲ ἄχυρον κατακαύσει πυρι ἀσβέ-
ܠ ^94 Ld
oTw Kal διὰ τούτου THY ἐνέργειαν τοῦ Opov μεμηνυκέναι"
, ܀ ܪ κα ܕ 4 e , 4 ܫ δὲ
πτύον γὰρ ἐκεῖνον τὸν Zravpov ἑρμηνεύουσιν εἶναι, "ὃν δὴ
^ a 4 t ܠ ¢ ܠ , e ܝ ^
[ fil. δεῖ] καὶ ἀναλισκειν Ta vAtKa παντα, ὡς ἄχυρα "vp
, δὲ a , e 4 ’ ܠ ^ II ~
καθαίρειν de τοὺς σωζομένους, ὡς TO πτύον TOV σῖτον. llavAov
A ܢ , 9 ܠ 9 4 9 , , ^
de τὸν ᾿Απόστολον kai αὐτὸν ἐπιμιμνήσκεσθαι τούτου τοῦ
Σταυροῦ λέγουσιν οὕτως" ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς
a 9 , , , a a δὲ , e « δύ
μεν ἀπολλυμένοις μωρία ἐστί, τοῖς δε σωζομένοις ἡμῖν δύναμις
Θ a. a , ܟ 9 ܘ δὲ ܢ , 9 ὃ A ^ 0 *
εοὔ' καὶ παλιν" ἐμοὶ Oe μὴ γένοιτο εν juóevt kavxao at, e
a 9 ^ ^ ^ T ܙ ?^" 9 ܐ ܝ , , , G. 19.
μὴ ἐν τῷ σταυρῷ Tov Ἰησοῦ, ds ov ἐμοὶ κόσμος ἐσταύρωται, ¢
4 ^ ܒ 4 ? A ^ ^
κἀγὼ τῷ κόσμῳ. 'Γοιαῦτα μὲν οὖν περὶ ToU πληρώματος αὐτῶν,
ܢ ^ , , ^ ,
kat τοῦ πλασματος παντες [4 TOU πάντος] λέγουσιν, *epap-
Matt. x. 34.
Luc. fil. 17.
eo quod dicit : Non vent mittere pacem, sed gladium. Et Joannem
dicunt hoc ipsum manifestasse, dicentem : Ventilabrum in manu
ejus, emundare aream, et colliget frumentum in horreum suum, pa-
leas autem comburet gni tnerstingutbilt ; et per 31006 operationem
Hori significasse. Ventilabrum enim illud crucem interpretantur
esse, quz scilicet consumit materialia omnia, quemadmodum
paleas ignis: emundat autem eos qui salvantur, sicut venti-
labrum tritieum. Paulum autem Apostolum et ipsum reminisci
hujus crucis dieunt sic: Verbum enim crucis tis qui pereunt
stultitia est: tis autem, qui salvantur, virtus Dei. Et iterum:
Mihi autem non eveniat. in. ullo. gloriari, nist tn Christi cruce,
per quem mihi mundus crucifivus est, et ego mundo. Talia igitur
de Pleromate ipsorum, et plasmate universorum dicunt, adaptare
cupientes ea que bene dicta sunt, iis quee male adinventa sunt
1 Cor. i. 18.
GaL vi. 14.
are an independent proof, thatthe Sacri- ^ Pleroma, whose function it was to
fice of the Death of Christ was denied
stubbornly by the ancient heretic. The
rationalist, as well as the high predeati-
narian, may find for himself a certain
historical position in the primitive
period, but it must be in the ranks of
heresy.
1 $y, referring to the σταυρὸς of the
separate the material and gross from
the spiritual and heavenly, hence the
agricultural name of Carpistes.
3 VALENTINUS is nowhere accused
of having altered the text of Scripture,
as MARBCION did, but of having per-
verted its meaning. See note 3, p. 4.
8 The reading of the ARUND. MS.
SCRIPTURARUM PERVERSIONES. 31
) 4 7 ὡς εἰ : n ὃς € 4 LIB. I. i. 6.
μόζειν βιαζόμενοι Ta καλὼς εἰρημένα τοῖς κακῶς επινενοημένοις LIP. T 16.
e » 4 _ ܘ ^ 4 ^ 9 ^ , , , 4 ܗ MASS.I.iii.6G.
UN QUTOV' καὶ OU μόνον εκ τῶν εὐαγγελικῶν kat τῶν QaTO- ` ` -
^ ^ ܢ ^
στολικῶν πειρῶνται Tas ἀποδείξεις ποιεῖσθαι, παρατρέποντες
e ἢ 4 e ^ 4 9 , 9 A a 9 ܢ
τὰς ερμηνειας, Kai ῥᾳδιουργοῦντες τας ἐξηγήσεις" ἀλλα, Kat ex
, a ^ d ^ ^ A 9 ^
νόμου kai προφητῶν, ἅτε πολλῶν παραβολῶν kat ἀλληγοριῶν
% ܗ
εἰρημένων, καὶ εἰς πολλὰ ἕλκειν δυναμένων τὸ ἀμφίβολον διὰ
δὲ ὃ ^ I ὃ , ^ , ܝ , 9 ܗ
τῆς ἐξηγήσεως, ἕτεροι OE δεινῶς, [ εινοτέρως] τῷ πλασματι
$ -^ 4 , , , 9 , 9 4 ^
αὐτῶν kai δολίως ἐφαρμόζοντες, αἰχμαλωτίζουσιν απὸ τῆς
4 , 4 EL ὃ , ܕ ܗ ., , ܕ ,
αληθείας τοὺς μὴ € ραίαν τὴν πίστιν “εἰς ἕνα Θεὸν πατέρα
9 a e ^
παντοκράτορα, καὶ εἰς ἕνα κύριον ᾿Ιησοῦν Χριστὸν τὸν viov
^ ^ ,
τοῦ Θεοῦ διαφυλάσσοντας.
φ A ^^ , , e 9 9 ^ 4 ܢ
Ta de ἐκτὸς τοῦ πληρώματος λεγόμενα ὑπ᾽ αὐτῶν .7
ἐστι τοιαῦτα' τὴν ἘΠνθύμησιν τῆς ἄνω Σοφίας, ἣν καὶ 3’Aya-
a ^ 9 ܨ ^ ܝ , 4 ^
Hw καλοῦσιν, ἀφορισθεῖσαν τοῦ [ἄνω] πληρώματος cvv TH
[4 ^ ܠ
πάθει λέγουσιν, ev σκιαῖς καὶ σκηνώματος [κενώματος | τόποις
ab ipsis. Et non solum autem ex Evangelicis et Apostolicis
tentant ostensiones facere, convertentes interpretationes, et
adulterantes expositiones: sed etiam ex Lege et Prophetis, cum
multe parabole et allegorie sint dict, et in multa trahi possint
ambiguum per expositionem, propensius ad figmentum suum et
dolose adaptantes, in captivitatem ducunt a veritate eos, qui
non firmam fidem in unum Deum Patrem omnipotentem, et in
unum Jesum Christum Filium Dei conservant.
7. Ea vero que extra Pleroma dicuntur ab iis, sunt talia:
Enthymesin illius superioris Sophie, quam et Achamoth vocant,
separatam a superiore Pleromate cum passione dicunt, in umbra
1 The representative of &. δὲ δεινῶς.
I would also suggest érepotas, dewor.
3 fa. The reader will observe the
exact terms of the Oriental Creed : this
word had been introduced in it to meet
gnostic rather than Pagan error.
8 Achamoth is evidently the Hebrew
no3n or rather the Syriac ܕܚܝܟܩܠܬܐ
The second of the Cabbalistic Sephiroth
was MDM, derived from the inspired
description of Divine Wisdom in Prov.
viii. Σοφία, γνῶσις, though TERTULLIAN
says, the derivation of the term was
unknown to him, Enthymesis de actu
fuit ; Achamoth unde, adhuc queritur.
* Σκιαῖς xal σκηνώματος τόποις]
Legerdum σκιᾶς καὶ κενώματος τόποις
juxta antiquum Interpretem et THxo-
DORETUM, qui lib. I. Haret. Fabul. cap.
7, p. 199, hane matrem Achamoth ait
ἐν σκιᾷ τινι kal κενώματι διάγειν. — Ipse
IREN2ZUS paulo post scribit, καταλελεῖ-
φθαι μόνην ἐν TQ σκότει kal κενώματι.
Et lib. II. cap. 7, ssepius nominat va-
cuum et umbram. Porro TERTULLIANUS,
cap. 14 habet: Explosa est in loca lu-
minis aliena, quod Pleromatis est, in
vacuum atque inane tllud Epicuri.
LIB. L 1. 7.
MASS dv. 1.
92 ENTHYMESEOR
ἐκβεβράσθαι κατὰ ἀνάγκην. “"Ekw yap ᾿ φωτὸς ἐγένετο xai
Π]ληρώματος, ἄμορφος καὶ ἀνείδεος, ὥσπερ ἔκτρωμα, διὰ τὸ
δὲν 3 , 4 , , 8 ܟ ܕ
μηδὲν "κατειληφέναι: οἰκτείραντα Te αὐτὴν TOV [ἄνω] Χρι-
ܬ ^ 4 ܘ 4 ܬ ^ , θέ 3 ^ TH ó ,
στὸν, kai δια τοῦ Σταυροῦ ἐπεκταθέντα, ?T5 ἰδίᾳ δυνάμει
^ , A 9 4 ? , 9 9 9 a ܢ
μορφῶσαι μόρφωσιν τὴν Kat οὐσίαν μόνον, αλλ᾽ οὐ τὴν κατὰ
γνώσιν' καὶ πράξαντα τοῦτο 4“ ἀναδραμεῖν συστείλαντα αὐτοῦ
τὴν δύναμιν, καὶ καταλιπεῖν, ὅπως αἰσθομένη τοῦ περὶ αὐτὴν
πάθους διὰ τὴν ἀπαλλαγὴν τοῦ llAgpeouaros, ὀρεχθῆ τών
et vacuitatis locis 5defervisse per necessitatem: extra enim
lumen facta est, et extra Pleroma, informis et sine specie, quasi
abortus, ideo quia nihil apprehendit. Misertum autem ejus
superiorem Christum, ‘et per crucem extensum, sua virtute
formasse formam, qus esset, secundum substantiam tantum, sed
non secundum agnitionem: et hse operatum recurrere subtra-
hentem suam virtutem, et reliquisse illam, uti sentiens passionem,
quz erga illam esset per separationem Pleromatis, concupiscat
Cum quo et Auctor noster istud com-
parat, lib. II. cap. 19, scribens: Um-
bram autem et vacuum ipsorum a Demo-
crito ܐ Epicuro. sumentes, sibimetipsis
aptaverunt. GRABE.
1 φῶς and πλήρωμα, being the exact
correlatives of σκιὰ and κενῶμα.
3 μηδὲν κατειληφέναι, ἱ. 6. τοῦ ἀῤῥενι-
κοῦ, her parentage being alone of
Sophia; hence she had no portion of
that which the sire confers, viz. μορφή.
See pp. 16, n. 4, and 20. 2. That γνῶσις
also which Monogenes derived from the
Father and communicated to the other
ZEons could not be conferred by Sophia
alone upon her Enthymesis, who re-
ceived from Christ μόρφωσις rather than
μορφὴ, and κατ᾽ οὐσίαν μόνον, but not
κατὰ γνῶσιν. The reader may compare
that which is said respecting this gene-
rative and formative function of γνῶσις
in the Didasc. Or. 87. The account of
HiPPOLYTUS is not quite consistent with
that of IRENA&US. He says, ὁ Χριστὸς
ἐπιπροβληθεὶς ἀπὸ τοῦ Nod xal τῆς
᾿Αληθείας, ἐμορφώσε καὶ ἀπειργάσατο τέ-
λειον αἰῶνα οὐδενὶ τῶν ἐντὸς πληρώματος
χείρονουν... ον γενέσθαι. (χείρονα ἐνυπό-
στατον γενέσθαι). Implying that Acha-
moth was not inferior in γνῶσις to the
other ons. But the text is defective.
3 So TERTULLIAN ut informe illud
suis viribus; it is doubtful however
whether the ἰδία δύναμις be not that
of Enthymesis, in her own essence, the
formation κατ᾽ οὐσίαν being of a female
character, that κατὰ γνῶσιν male.
4 So HiPPOLYTUS, ᾿Επειδὴ δὲ μεμόρ-
$wro ἡ σοφία ἕξω, καὶ οὐχ οἷόν τε ἣν
(suppl. ἢ) ἴσον τὸν Χριστὸν καὶ τὸ ἅγιον
[Πνεῦμα] ἐκ τοῦ νοὸς προβεβλημένα καὶ
τῆς ἀληθείας, ἔξω τοῦ πληρώματος μένειν,
ἀνέδραμεν ἀπὸ τῆς μεμορφωμένης ὁ Χρισ-
τός, κατλ. Philos. V1. 31.
5 MassvEtT observes correctly that
*' defervisse" conveys only the idea of sub-
sidence from a state of fervour, possibly
* effervisse" may be the true reading,
as agreeing closely with the Greek.
GRABE has “‘vanitalis,” but vacuitatis is
the reading found in the Voss., ARUND.
and ΜΕΒΟ, II. MSS.
6 Per crucem extensum, Gr., διὰ τοῦ
σταυροῦ ἐκτεινόμενον, the Valentinian
σταυρός was as the boundary fence of
the Pleroma, beyond which Christ ex-
FORMATIO. 33.
, ^
διαφερόντων, ἔχουσά τινα ὀδμὴν ἀφθαρσίας, ἐγκαταλειφθεῖσαν 118. Y. 1
αὐτὴν [4 αὐτῇ ὑπὸ] τοῦ Χριστοῦ καὶ τοῦ ἁγίου "Πνεύματος.
Διὸ καὶ "αὐτὴν τοῖς ἀμφοτέροις ὀνόμασι καλεῖσθαι, 3 Σοφίαν
^ e ܠ ¥ 9. ^ , s 4
τε πατρωνυμικῶς, (6 γὰρ πατὴρ αὐτῆς Σοφία κληϊζεται), καὶ
^ et 9 4 ^ 4 4 4 ܟ
πνεῦμα ἅγιον ἀπὸ τοῦ περὶ τὸν Χριστὸν πνεύματος. Μορφω-
θεῖσάν τε αὐτὴν, καὶ ἔμφρονα γενηθεῖσαν, παραυτίκα δὲ
κενωθεῖσαν ἀοράτου αὐτῆ συνόντος Λόγον, τουτέστι τοῦ
Χριστοῦ, ἐπὶ ζήτησιν ὁρμῆσαι τοῦ καταλιπόντος αὐτὴν ܬܩܐ 58.
ܬ 4 a ^ ^ 9 ܠ ܠ ܠ ~
φωτὸς καὶ μὴ δυνηθῆναι καταλαβεῖν αὐτὸ, διὰ τὸ κωλυθῆναι
ὑπὸ τοῦ “Opov. Kai ἐνταῦθα τὸν “Opov κωλύοντα αὐτὴν
τῆς εἰς τοὔμπροσθεν ὁρμῆς εἰπεῖν ‘law ὅθεν τὸ 8*Taw ὄνομα
eorum que meliora essent, habens aliquam *odorationem immor-
talitatis relictam in "semetipsa a Christo et Spiritu sancto.
Quapropter et ipsam duobus nominibus vocari, Sophiam pater-
naliter (Pater enim ejus Sophia vocatur) et Spiritum sanctum
ab eo, qui est erga Christum Spiritus. Formatam autem eam
et sensatam factam, statim autem evacuatam ab eo qui invisi-
biliter cum ea erat Verbo, hoc est Christo, in exquisitionem
egressam ejus luminis, quod se dereliquisset ; et non potuisse
apprehendere illud, quoniam coércebatur ab Horo. Et sic
Horon coércentem eam ne anterius irrueret, dixisse Jao, unde
tended his virtue and power for the
sake of Enthymesis, as IRENZUS says,
III. xx.: Js, qui ab Wis afingttur sur-
sum Christus, superextensus Horo, id est,
Rni, et formavit eorum matrem, THEO-
DORET, therefore, adds the term ὅρου in
explanation, Χριστὸν ἐπεκτανθῆναι διὰ
τοῦ "Opov, καὶ Σταυροῦ καλουμένου.
1 The reader should observe that
03 spirit, is in the Hebrew and in the
Syriac generally of the feminine gender ;
hence the cvjvyla of Χριστὸς and
Πνεῦμα. This may be adduced as
another proof of the Oriental origin of
the Valentinian heresy.
3 αὐτὴ», i.e. Enthymesis.
3 So it is said of Soter that he re-
tained the names of his ancestral ons,
τὰ προγονικὰ ὀνόματα διασώζοντα, c. vii.
Sophia was the sole generative origin of
Achamoth. So far as the production of
VOL. I.
Enthymesis was concerned, Sophia, hav-
ing imitated Bythus, seems to have been
considered to be ἀῤῥενόθηλυς like him.
4 ἔμφρονα, possessing now that intel-
ligence, which was conferred by her
μόρφωσις, though not κατὰ γνῶσιν.
5 ἐπὶ ζήτησω ὁρμῆσαι. Ἢ δὲ ἔξω τοῦ
πληρώματος σοφία ἐπιζητοῦσα τὸν Χρι-
στὸν τὸν μεμορφωκότα καὶ τὸ ἅγιον Πνεῦμα,
ἐν φόβῳ μεγάλῳ κατέστη, ὅτι ἀπολεῖται
τοῦ κεχωρισμένου τοῦ μορφώσαντος αὐτὴν
καὶ στηρίσαντος. ΗΊΡΡΟΙ, Philos, v1. 32.
6 TERTULLIAN expresses it, ''itera-
tur odor incorruptibilitatis.”
7 The AÁRUND. MS. agrees with the
Greek, having Semetipsam. GRABE
does not notice this, but it is of no
great importance.
8 Ιαώ. It is usual to treat this
word as identical with the Hebrew
Tetragrammaton 11111 Jehovah. If μα,
3
34 PASSIO EJUS
LIB. I. 1 7.
GR. I. i. 7.
MAST! διὰ τὸ συμπεπλέχθαι τῷ πάθει, καὶ μόνην ἀπολειφθεῖσαν ἔξω,
γεγενῆσθαι φάσκουσι. Μὴ δυνηθεῖσαν δὲ διοδεῦσαι τὸν "Opov,
^ ^ - 4
παντὶ μέρει τοῦ πάθους ὑποπεσεῖν πολυμεροῦς καὶ πολυ-
ε , 4 ^ , 4 ܗ 9 aN
ποικίλου ὕπαρχοντος, καὶ παθεῖν, λύπην μεν, ὅτι οὐ κατέλαβε:
, 4 ܪ , I1. * 4 ^ e ܕ 4 ^
φόβον δὲ, μὴ καθαπερ ᾿αὐτὴν τὸ φῶς, οὕτω καὶ τὸ ζῆν
9 , 2? , 9 ܕ , 3M 2 'a δὲ τὰ ,
ἐπιλίπῃ" “ἀπορίαν τε ἐπὶ τούτοις" 366 ἀγνοίᾳ δὲ Ta Tavra.
et Iao nomen factum dicunt: et cum non posset pertransire
Horon, quoniam complexa fuerat passionem, et sola fuisset
derelicta foris, omni parti passionis succubuisse multifari» et
varie existentis: et passam eam, tristitiam quidem, quoniam
non apprehendit, timorem autem, ne quemadmodum eam lumen,
sic et vita relinqueret: consternationem autem super hec: [in]
ignorantia autem omnia. Et non quemadmodum mater ejus
the vowels must have been transposed ;
for, with the help of the digamma, in-
dicated in the forms 'Iavé and the
Samaritan 'Iagé, and 'Ievó, 'IoFa
would express with tolerable accuracy
what we imagine to have been the pro-
nunciation of the Hebrew Min’. If,
however, 'Iaó be the correct ortho-
graphy, of which there is little doubt,
the word may be simply a collection of
symbolical letters derived from the
Hellenistic Synagogues. I or ' was
the well-known abbreviation of Mj’
while the remaining two letters indicate
the attribute of eternity, A and Q, the
first and thelast. Now if this isa true
analysis of the word, and if the term
was known, as EPIPHANIUS assures us,
(Her. xxvi. 10) to the earlier Gnostics,
it is interesting to observe St John
following exactly the same course in the
Apocalypse with regard to the term
᾿Ιαὼ, that he observed in the Gospel
with respect to the name Λόγος. For
the term Logos was adopted in the
Gospel as one familiar to the half
Oriental half Greek philosophy of the
day; the use of any word being imma-
terial so long as it conveys a correct
theological notion. In the same way
the word "Iaw would seem to be indi-
cated in the A and 2 of the Apocalypse,
and in applying the term to Christ,
St John apparently avails himself of
a term current in the Hellenistic theo-
sophy, in order to teach the eternal
attributes of Him, who being, as the
divine Logos, ‘‘in the form of God,
thought it not robbery to be equal with
God,” in eternal perfection. “I am
the first and I am the last, and beside
me there is no God.” Is. xliv. 6. The
reader should consult Bp PEABSON'S
notes on the word “Our Lord." The
MSS. write the word with a Hebrew
termination Jaoth, or Joath. TERTUL-
LIAN is more exact, inclamaverit in eam
Jao, c. 14.
1 STIEREN mentions with approba-
tion the reading αὐτὴ of the Ed. Princ.,
Breslau MS. and Gallas; but αὐτὴν is
no doubt the genuine reading, and is
more like the Greek construction, e. g.
IsocB. ad Dem.: ἐπιλίποι δ᾽ ἃ» ἡμᾶς 6
was xpévos. TERTULLIAN has, ne sicut
luce, sta et vita orbaretur.
3 The ἀπορία of Achamoth is thus
described by HiPPOLYTUS: ἐν ἀπορίᾳ
ἐγένετο πολλῇ, λογιζομένη τίς ἦν ὁ μορ-
$ocas, τί τὸ ἅγιον Πνεῦμα, ποῦ ἀπῆλθε,
τίς ὁ κωλύσας αὐτοὺς συμπαρεῖναι, τίς
ἐφθόνησε τοῦ καλοῦ καὶ μακαρίον θεάματος
. 21.
ET CONVERSIO. 35
Kai ov καθάπερ ἡ ἡ μήτηρ αὐτῆς, 5 πρώτη Σοφία καὶ Αἰὼν,
' éerepoieaty ἐν τοῖς πάθεσιν εἶχεν, ἀλλὰ ἐναντιότητα. ᾿Εἰπισυμ-
.ܝ 9 4. ^ 4 ¢ = ; , 4 ^ 9 ^
βεβηκέναι δ᾽ αὐτῆ καὶ ἑτέραν διάθεσιν, τὴν τῆς ἐπιστροφῆς
܀ 8 4 ’ , 3 ἢ ܐ 4 ܕ ^ κ"
ἐπὶ τὸν ζωοποιήσαντα. Tavryy "σύστασιν καὶ οὐσίαν τῆς ὕλης
Ἐκ μὲν
γὰρ τῆς ἐπιστροφῆς τὴν τοῦ κόσμου καὶ 5 τοῦ δημιουργοῦ πᾶσαν
ܠ ܛ , , 9 4 ^ , a ~ ’
ψυχὴν τὴν γένεσιν εἰληφέναι, ἐκ δὲ τοῦ φόβου kat τῆς λύπης
γεγενῆσθαι λέγουσιν, ἐξ ἧς ὅδε ὁ κόσμος συνέστηκεν.
LIB. 1 i. 7.
i. 7.
MASS, I.iv.1.
a a 4 4 4 9 , 4 9 4 ܠ ~ , 9? ^
τα λοιπα τὴν ἀρχὴν ἐσχηκέναι" “ἀπὸ yap τῶν δακρύων αὑτῆς Cf. $10.
γεγονέναι πᾶσαν ἔνυγρον οὐσίαν: ἀπὸ de τοῦ γέλωτος, τὴν
’ 4 ܠ a ^ ܠ ܟ ^ 9 , 4 a
pwrewyy ἀπὸ δὲ τῆς λύπης καὶ τῆς ἐκπλήξεως, τὰ σωματικα
prima Sophia Aon, demutationem in passionibus habuit, sed
contrarietatem. Super hsc autem evenisse ei et alteram af-
fectionem conversionis ad eum qui vivificavit. Eam collectionem
et substantiam fuisse materie dicunt, ex qua hic mundus con-
stat. De conversione enim mundi et Demiurgi omnem animam
genesin accepisse: de timore autem et tristitia reliqua initium
habuisse. A lacrymis enim ejus factam universam humidam
substantiam : ἃ risu autem lucidam : a tristitia autem et pavore
ἐκείνου. "El τούτοις καθεστῶσα τοῖς
πάθεσι τρέπεται ἐπὶ δέησιν καὶ ἱκετείαν
τοῦ ἀπολιπόντος αὐτήν. Philos. v1. 32.
3 In the sequel it is said more clearly,
καὶ rip ἄγνοιαν τοῖς τρισὶ πάθεσιν ἔγκε-
κρύφθαι διδάσκουσι, viz. in grief, fear and
perplexity. Compare also TERTULL. c.
Val. 8 14, cepit. affigt merore, metu,
consternatione, tum ignorantia. The
reader may bear in mind that her for-
mation was οὐ κατὰ γνῶσιν. Wherefore
her passion was ἐν ἀγνοίᾳ.
1 Sophia declined from a compara-
tive state of γνῶσις. Her ignorance,
therefore, was by degeneration; ére-
ῥοίωσω εἶχεν. Achamoth never enjoyed
a ray of this γνῶσις, and her ignorance
from the first was connate, and κατ᾽
ἐναντιότητα. TERTULLIAN draws the
same distinction, but stil more ob-
scurely, tum ignorantia; nec ut mater
gus. Illa enim 4Eon ; at hee pro con-
ditione deterius. 8 14.
3 σύστασιν, consistency. According
to HIPPOLYTUS, ἀπολέσθαι αὐτὰ (rà
πάθη sc.) αἰώνια ὄντα καὶ τῆς σοφίας ἴδια
οὐ καλόν... ἐποίησεν οὖν (ὁ ᾿1ησοῦς sc.) ὡς
τηλικοῦτος αἰὼν καὶ παντὸς τοῦ πληρώ-
ματος ἔκγονος, ἐκστῆναι τὰ πάθη ἀπ᾿
αὐτῆς καὶ ἐποίησεν αὐτὰ ὑποστάτας
οὐσίας, καὶ τὸν μὲν φόβον ψυχικὴν ἐποίη-
σεν ἐπιθυμίαν, τὴν δὲ λύπην, ὑλικὴν, τὴν
δὲ ἀπορίαν, δαιμόνων, τὴν δὲ ἐπιστροφὴν
καὶ δέησιν καὶ ἱκετείαν, ὁδὸν καὶ μετάνοιαν
καὶ δύναμιν ψυχικῆς οὐσίας, ἥτις καλεῖταμ
δεξιὰ, ὁ (DL. ἢ) δημιουργός, x.7.r. Philos.
VI. 32.
3 The Demiurge derived from En-
thymesis an animal and not a spiritual
nature, ‘Ex hac (conversione scil.)
omnis anima hujus mundi dicitur consti-
lisse, etiam ipsius Demiurgi, id est, Dei
nostri.” TERTULL. c. 15. ‘‘ Audisti maw-
rorem et timorem; ex his initiata sunt
cetera.” Ibid.
4 «Ex lacrymis ejus universa aqua-
rum natura manavit....Proinde ex con-
sternatione et pavore corporalia elementa
ducta sunt....ridebat interdum, qua
conspecti Christi recordans, eodem gau-
dio risu lumen effulsit." Txrr. adv.
Val. 15.
3—2
C£ note 2.
Matt. x. 8.
a
86 INEPTIARUM
TOU κόσμου στοιχεῖα. Ilore μὲν γὰρ ἔκλαιε καὶ ἐλυπεῖτο, ὡς
2 λέγουσι, διὰ τὸ καταλελείφθαι μόνην ἐν τῷ σκότει καὶ τῷ
κενώματι: ποτὲ δὲ εἰς ἔννοιαν ἥκουσα τοῦ καταλιπόντος αὐτὴν
φωτὸς, διεχεῖτο καὶ ἐγέλα' ποτὲ ® αὖ παλιν ἐφοβεῖτο"
ἄλλοτε δὲ διηπόρει, καὶ ἐξίστατο.
0 ܬ
8. Kai τί ydp; τραγῳδία πολλὴ λοιπὸν ἣν ἐνθάδε, καὶ
, e A e ἢ , A s. 4 » 3 ܒ
φαντασία ἑνὸς ἑκάστου αὐτῶν, ἄλλως Kat ἄλλως "σοβαρῶς
ἐκδιηγουμένου ἐκ ποταποῦ πάθους, ἐκ ποίου στοιχείου “ἡ οὐσία
a .⁄ a 4 9 <= ; ὃ ^ ἢ 4 ܐܗ
τὴν γένεσιν εἴληφεν" ἃ καὶ εἰκότως δοκοῦσί μοι μὴ ἅπαντας
^ 4
θέλειν ἐν φανερῷ διδάσκειν, ἀλλ᾽ 5 μόνους ἐκείνους τοὺς xai
μεγάλους μισθοὺς ὑπὲρ τηλικούτων μυστηρίων τελεῖν δυνα-
ܝ ܝ ܫ ܠ ? , ܟ ' 4 e ,
μένους. Οὐκέτι yap ταῦτα ὅμοια ἐκείνοις, περὶ ὧν ὁ :ܠܐ
ἡμῶν εἴρηκε, δωρεὰν ἐλάβετε, δωρεὰν δότε' ἀλλὰ ἀνακε-
’ 4 P 4 , , 4 ^
xXepnkora, Kat τερατώδη καὶ βαθέα μυστήρια μετὰ πολλοῦ
a ^
καμάτου περιγινόμενα τοῖς φιλοψευδέσι. Tis yap οὐκ àv
4 4 , ^
ἐκδαπανήσειε πάντα τὰ ὑπάρχοντα αὐτοῦ, ἵνα μάθη, ὅτι ἀπὸ
τῶν δακρύων τῆς ἘΠνθυμήσεως τοῦ πεπονθότος Αἰῶνος, 0aAac-
σαι, καὶ πηγαὶ, καὶ ποταμοὶ, καὶ πᾶσα ἔνυδρος οὐσία τὴν
corporalia mundi elementa. Aliquando enim plorabat et tristis
erat, quomodo dicunt, quod derelicta sola esset in tenebris et in
vacuo: aliquando autem in cogitationem veniens ejus quod de-
reliquerat eam lumen, diffundebatur et ridebat: aliquando autem
rursus timebat: aliquando consternabatur, et ecstasin patiebatur.
8. Et quidem enim [Ecquid enim 5] tragcedia multa est
jam hie, et phantasia uniuscujusque illorum, aliter et aliter
graviter exponentis, ex quali passione, et ex quali elemento
substantia generationem accepit. Que etiam convenienter
videntur mihi non omnes velle in manifesto docere, sed solos
illos qui etiam grandes mercedes pro talibus mysteriis prastare
possunt. Non enim jam dicunt similia illis, de quibus Dominus
noster dixit: Gratis accepistis, gratis date: sed "separata et
portentuosa, et alta mysteria cum magno labore exquisita falla-
cibus. Quis enim non eroget omnia quo» sunt ejus, uti discat,
quoniam a lacrymis Enthymeseos, qu; est ex passione /Eonis,
maria et fontes, et flumina, et universa humida materia genera-
1 σοβαρῶς, pompously. 3 Separata, abstrusa would have
* ἡ οὐσία here used in the sense of better expressed the sense.
ὕλη, material substance.
INDICATIO. 87
γένεσιν εἴληφεν, ἐκ δὲ τοῦ γέλωτος αὐτῆς τὸ φῶς, καὶ ἐκ
τῆς ἐκπλήξεως καὶ τῆς ἀμηχανίας τὰ σωματικὰ τοῦ κόσμου
στοιχεῖα ; Βούλομαι δὲ καὶ αὐτὸς συνεισενεγκεῖν τι τῇ καρπο-
0 9 e^ "E δὲ 4 e e^ ܠ 4 λ , Uo. MN
popia αὐτῶν. 7e107 yap ὁρῶ τὰ μὲν γλυκέα ὕδατα ὄντα,
Φ M ^
olov πηγὰς, Kal ποταμοὺς, kai ὄμβρους, kai τὰ τοιαῦτα" τὰ
4 ^ ^ ^
de ἐπὶ ταῖς θαλάσσαις ἀλμυρά' ἐπινοῶ μὴ πάντα ἀπὸ τῶν
δακρύων αὐτῆς προβεβλῆσθαι, διότι τὸ δάκρυον ἁλμυρὸν τῇ
, e , a 9 [2 ܠ A ܒܟ ܗܗ ,
ποιότητι ὕπαρχει: φανερὸν οὗν, ὅτι τὰ ἁλμυρὰ ὕδατα ταῦτά
4 A 9 ܢ ^ ὃ d EL A δὲ 4 4 φ 4 , ^
ἐστι τὰ ἀπὸ τῶν δακρύων. Hixos de αὐτὴν ἐν ἀγωνίᾳ πολλῇ
καὶ ἀμηχανίᾳ γεγονυῖαν καὶ ἱδρωκέναι" ἐντεῦθεν δὴ κατὰ τὴν
4 , 9 - e , ^ 4 4 ܠ 4 »
ὑπόθεσιν αὐτῶν ὑπολαμβάνειν δεῖ, πηγὰς kai ποταμοὺς, kal et
τινα ἄλλα γλυκέα ὕδ ὑπά nv γέ |i
γλυκέα ὕδατα ὕπαρχει, τὴν γένεσιν yu | i. μετεσχ.
ἐσχηκέναι ἀπὸ τῶν δακρύων [ἱδρώτων] αὐτῆς" ἀπίθανον γὰρ,
μιᾶς ποιότητος οὔσης τῶν δακρύων, τὰ μὲν ἁλμυρὰ, τὰ δὲ
γλυκέα ὕδατα ἐξ αὐτῶν προελθεῖν: τοῦτο δὲ πιθανώτερον, τὰ
4 φ 4 ܬ 9 4 8 , ܪܗ ܬ ^ e ܰ 9 4
μὲν εἶναι ἀπὸ τῶν δακρύων, Ta δὲ ἀπὸ τῶν ἱδρώτων. "Exedy
tionem acceperunt: de risu autem ejus lumen, de pavore autem
et inconstabilitate corporalia mundi elementa? Volo autem
aliquid et ego conferre fructificationi eorum. Quoniam enim
video dulees quidem quasdam aquas, ut fontes, et flumina, et
imbres, et talia; que autem sunt in mari salsas: adinvenio non
omnia a lacrymis ejus emissa, quoniam lacryme salse sunt
qualitate. Manifestum igitur, quoniam salse aque sunt he a
lacrymis. Opinor autem eam in agonia et in inconstantia grandi
eonstitutam et sudasse. Unde etiam secundum argumentationem
ipsorum suspicari oportet, fontes et flumina, et 81 qus sunt alis
aquse dulces, generationem habuisse a ‘sudoribus ejus. Non est
enim suadibile, cum sint unius qualitatis lacryme, alteras qui-
dem salsas, alteras dulces aquas ex iis exisse. Hoc autem magis
suadibile, alteras quidem esse a lacrymis, alteras vero a sudori-
bus. Quoniam autem et calide et austere quedam sunt aque
1 The translator clearly indicates the
preferable reading of ἱδρώτων, supported
as it is by the apt quotation of GRABE,
from NILUS Asc. the disciple of S. J.
Chrysostom (ad Carpion. Valent.) ' Εχρῆν
σε ἀπαντῆσαι λέγοντα, ὅτι τὰ μὲν πικρὰ
τῆι ἀνυπάρκτου ᾿Αχαμὼθ δάκρνα τὰς
ἁλμύρας θαλάσσας ὑπέστησεν, ὡς ἐξ ὀδύ-
νης καὶ δριμυγμοῦ ἱκανοῦ προχυθέντα.
Ὃ δὲ ἱδρὼς τῆς ταλαιπώρον γυναικὸς
πηγὰς ἐξηρεύξατο καὶ ποταμοὺς καὶ
φρέατα, λίμνας τε καὶ τὰ ἑξῆς γλυκέᾳ"
ταῦτα πρὸς τὸν σὸν λῇρον γελοιωδῶς
λέγομεν.
LIB. 1.1.8.
GR. I. i. 8.
MASS. L.iv.8.
38 PARACLETI
LIB. ܕ καὶ θερμὰ καὶ δριμέα τινὰ ὕδατα ἐστιν ἐν τῷ κόσμῳ, νοεῖν
Mags 1 wa ὀφείλεις, τὶ ποιήσασα; καὶ ἐκ ποίου μορίου προήκατο ταῦτα"
Διο-
, ? ^ , 1 , 4 ^ 4 ,
óevc ac av OUV Way waGos THY Μητέρα QUTWY, Kal μογις
ἁρμόζουσι γὰρ τοιοῦτοι καρποὶ TÜ ὑποθέσει αὐτῶν.
e , I? * ¢* , ^ e^ , , <A
ὑπερκύψασαν, "ἐπὶ ἱκεσίαν τραπῆναι τοῦ καταλιπόντος αὐτὴν
ܕ ’ ^ ^ , d 9 ܕ 1 .
φωτος, Tovrertt Tov “Χριστοῦ, λέγουσιν: ὃς ἀνελθὼν μεν εἰς
M , 9 A 4 9 8 e a9 9 ὃ , λ
τὸ πλήρωμα, AVTOS μεν εἰκὸς ὅτι “wWKYNTEV € δευτέρου κατελ-
θ ^ ܢ 3 II ܝ x δὲ ܘ ܕ d 9 * 4 ܝ
ܕܐܐ ܐܧ TOV apaxAnTrov de ἐξέπεμψεν |ete| αὐτὴν, τουτέστι
ܕ ^ 4 ^ ^ 4 , , ܝ ܠ
TOV σωτῆρα, 4 ἐνδόντος αὐτῷ πᾶσαν τὴν δύναμιν τοῦ πατρος,
ܠ ^ e 9 3 , oo 5 4 ^ * ^ ὃ ,
kat πᾶν ὑπ ἐξουσίαν παρα ὄντος, καὶ τῶν αἰώνων ܠܡ
[δὲ ὁμοίως], ὅπως ἐν αὐτῷ τὰ πάντα κτισθη τὰ ὁρατὰ καὶ τὰ 0.33
ἀόρατα, θρόνοι, δθεότητες, κυριότητες" ἐκπέμπεται δὲ πρὸς
in mundo, intelligere debes, quid faciens, et ex quo membro
emisit has. Apti sunt enim hujusmodi fructus argumento
ipsorum. Cum igitur peragrasset omnem passionem mater
ipsorum, et vix cum elata esset, ad obsecrationem conversa est
ejus luminis, quod dereliquerat eam, hoc est, Christi, dicunt:
qui regressus in Pleroma, ipse quidem, ut datur intelligi, pigri-
tatus est secundo descendere: Paracletum autem misit ad eam,
hoc est, Salvatorem, przstante ei virtutem omnem " Patre, et
omnia sub potestate tradente: et /Eonibus autem similiter, uti
CoLL1& $n eo omnia conderentur, visibilia et inrisibilia, throni, divinitates,
1 ΤΉΞΟΡΟΤΟΒ in the Didascalia Or.
varies the account: Χριστὸς γὰρ, xara-
λείψας τὴν προβαλοῦσαν αὐτὸν Σοφίαν,
εἰσελθὼν εἰς τὸ πλήρωμα, ὑπὲρ τῆς ἔξω
καταλειφθείσης Σοφίας ἡτήσατο τὴν βοή-
θειαν, καὶ ἐξ εὐδοκίας τῶν Αἰώνων ᾿Ιησοὺς
προβάλλεται Παράκλητος τῷ παρελθόντι
Αἰῶνι. § 23.
3 ὥκνησεν. So TERTULLIAN, Sed
Christus, quem jam pigebat extra Pleroma
proficisci, vicarium. proficit Paracletum,
Soterem....ad eam emittit cum officio
atque comitatu coetaneorum angelorum.
16. See also THEODORET, Her. Fab. 1.
7. p. 299. Ed. Schultze.
3 Jesus or Soter was also called the
Paraclete in the sense of Advocate, or
one acting as the representative of others.
So the Didasc. Or. 24: Τὸν Παράκλητον
ol ἀπὸ Οὐαλεντίνου τὸν 'Incoüy λέγουσιν,
ὅτι πλήρης τῶν αἰώνων ἐλήλυθεν, ὡς ἀπὸ
τοῦ ὅλου προελθών.
4 Kal δόντος πᾶσαν τὴν ἐξουσίαν τοῦ
πνεύματος (lege potius ex Irengo πατρὸς,
Grabe) συναινέσαντος δὲ καὶ τοῦ πληρώ-
ματος, ἐκπέμπεται ὁ τῆς βουλῆς ἄγγελος,
καὶ γίνεται κεφαλὴ τῶν ὅλων μετὰ τὸν
warépa’ πάντα γὰρ ἐν αὐτῷ ἐκτίσθη τὰ
ὁρατὰ καὶ ἀόρατα, θρόνοι, κυριότητες,
βασιλεῖαι, θεότητες, λειτουργίαι. $5.8 43.
5 γῶν αἰώνων (sc. ἐνδόντων τὴν δύνα-
pw), compare 4, Soter being a col-
lective impersonation of the entire
Pleroma.
6 θεότητες is a word interpolated by
the Valentinians, ws αὐτοὶ λέγουσι, THEO-
DORET adds; sometimes at least VALEN-
TINUS ‘‘excogitavit Scripturas ad ma-
teriem." Tert. Prescr. Her. cf. n. 4.
7 The MSS. have Patris ; cf. the Gr.
MISSIO. 39
> A a ^ ^^ ^ t
αὐτὴν μετὰ τῶν ᾿ἡλικιωτῶν αὐτοῦ τῶν ᾿Αγγέλων. Toy δὲ ܐ ܐܝܐ 8
* 4 ^ ^ 1
ἈΑχαμὼθ ἐντραπεῖσαν αὐτὸν λέγουσι πρῶτον μὲν "κάλυμμα PASS TS
ἐπιθέσθαι δι᾽ αἰδῶ, μετέπειτα δὲ ἰδοῦσαν αὐτὸν σὺν ὅλη τῇ
ὁκαρποφορίᾳ αὐτοῦ, προσδραμεῖν αὐτῷ, δύναμιν λαβοῦσαν ἐκ
~ 9 , 9 ^ * ^ ܫ
τῆς emipavelas αὐτοῦ" καᾳκεῖνον μορφῶσαι αὐτὴν “μόρφωσιν
τὴν κατὰ γνῶσιν, kai. ἴασιν τῶν παθῶν ποιήσασθαι αὐτῆς"
, ܠ 4 ݁ܟ 9 - 5 4 9 , δὲ 9 ^ 9 ܠ
χωρίσαντα δ᾽ αὐτὰ αὐτῆς, ὁμὴ ἀμελήσαντα δὲ αὐτῶν, ov γὰρ
® 6 ὃ A 9 07 e ܘ , ܘܢ 7 ܠ 4 A € ܠ
nv “ὄυνατα ἀφανισθῆναι, ws τὰ Ἰτῆς προτέρας, διὰ τὸ ἑκτικὰ
dominationes. Mittitur autem ad eam cum costaneis suis An-
gelis. Hanc autem Achamoth reveritam eum dicunt primo
quidem coopertionem imposuisse propter reverentiam: deinde
autem cum vidisset eum cum universa fructificatione sua, accur-
risse el, virtute accepta de visu ejus. Et illum formasse eam
formationem, qus est secundum agnitionem, et curationem
passionum fecisse ejus, separantem eas ab ea, et non eas neglex-
isse, neo enim erat possibile eas exterminari quemadmodum
! Angels were the male seed, the
initiated were the female seed of Sophia,
henceforth to be united in the final
ἀποκατάστασις. The Didasc. Or. says,
τὰ μὲν ἀῤῥενικὰ ἀγγελικὰ καλοῦσι, τὰ
θηλυκὰ δ᾽ ἑαυτοὺς τὸ διαφέρον πνεῦμα. ...
τὰ οὖν ἀῤῥενικὰ μετὰ τοῦ λόγου συνεστάλη,
τὰ θηλυκὰ δὲ ἁπανδρωθέντα ἑνοῦται τοῖς
ἀγγέλοις καὶ els τὸ πλήρωμα χωρεῖ. Sat.
3 "δοῦσα δὲ αὐτὸν ἡ Σοφία, ὅμοιον τῷ
καταλιπόντι αὐτὴν φωτὶ ἐγνώρισεν, καὶ
προσέδραμεν, καὶ ἠγαλλιάσατο, καὶ προσ-
εκύνησεν᾽ τοὺς δὲ ἄῤῥενας ἀγγέλους τοὺς
σὺν αὐτῷ ἐκπεμφθέντας θεασαμένη, κατῃ-
δέσθη, καὶ κάλυμμα ἐπέθετο" διὰ τούτου
τοῦ μυστηρίον ὁ Παῦλος κελεύει τὰς γυναῖ.
κας φορεῖν ἐξουσίαν ἐπὶ τῆς κεφαλῆς διὰ
τοὺς 'A^ryéXovs. ib. 8 44. TERTULLIAN
says, ‘‘ Adventu pompatico ejus concussa
Achamoth, protinus velamentum sibi
obduxit, ex officio primo venerationis
et verecundiz.”
3 καρποφορία, emanation of excellen-
cies derived from all the 7Eons, as the
ἀπάνθισμα of the entire Pleroma. So
TEBTULLIAN has, Contemplatur eum
fructiferum suggestum.
* The reader may refer back to § 7,
where it is said that Christ formed her
in her own essence τῇ ἰδίᾳ δυνάμει, κατ᾽
οὐσία» only, but not xarà γνῶσιν. Soter
or the Paraclete now confers the forma-
tion xarà γνῶσιν. Ἐῤθὺς οὖν ὁ Σωτὴρ
ἐπιφέρει αὐτὴν (forte αὐτῇ) ubppwow τὴν
κατὰ γνῶσιν καὶ lacw τῶν παθῶν, δείξας
ἀπὸ πατρὸς ἀγεννήτου τὰ ἐν πληρώματι,
καὶ τὰ μέχρι αὐτῆς. Didasc. Or. 8 45.
HiPPOLYTUS seems to refer this more
perfect μόρφωσις to the previous mission
of Christ.
5 uh ἀμελήσαντα. ‘‘Susceptam ille
confirmat atque conformat agnitione
jam, et ab omnibus injuriis passionis ex-
pumicat, non eadem negligentia in ex-
terminium discretis, quz acciderat in
casibus matris." 'TeRT. adv. Val. τό.
᾿Αποστήσας δὲ τὰ πάθη τῆς πεπονθυίας,
αὐτὴν μὲν ἀπαθῇ κατεσκεύασεν, τὰ πάθη
δὲ διακρίνας ἐφύλαξεν" καὶ οὐχ ὥσπερ τῆς
ἔνδον διεφορήθη, ἀλλ᾽ εἰς οὐσίαν ἤγαγεν
αὐτά τε καὶ τῆς δευτέρας διαθέσεως.
Didase. Or. 45.
$ See Note 2, p. 35.
7 γῇς προτέρας, Σοφίας se., or, as
40 SEMEN
^ ܠ
ἤδη καὶ ' δυνατὰ εἶναι" ἀλλ᾽ ἀποκρίναντα ˆ χωρήσει τοῦ [ χωρὶς, .8 ..118.1
MASS. Liv.5. εἶτα] συγχέαι καὶ πῆξαι, καὶ ἐξ ἀσωμάτου πάθους εἰς 5 ἀσώ-
ܢ , , a 9 , ^^? e ܗ 4
ματον τὴν ὕλην μεταβαλεῖν αὐτα" εἶθ᾽ οὕτως ἐπιτηδειότητα καὶ ο.
φύσιν ἐμπεποιηκέναι αὐτοῖς, ὥστε εἰς συγκρίματα καὶ σώματα
^ ~ ܢ ܢ ^
ἐλθεῖν, πρὸς TO γενέσθαι 4 δύο οὐσίας, THY φαύλην τῶν παθῶν,
prioris, eo quod jam habilia et possibilia essent; sed segregantem
separatim commiscuisse et coagulasse, et de incorporali passione
in incorporalem materiam transtulisse eas: et sic aptabilitatem
et naturam fecisse in eis, ut in congregationes et corpora veni-
rent, uti fierent dux substantiz, una quidem mala ex passionibus,
she was also called, τῆς ἄνω Σοφίας.
Achamoth being ἡ κάτω and δευτέρα
Σοφία.
1 As having a virtual existence.
TERTULLIAN says, ‘‘eo quod jam habi-
tum et robur contraxissent.” 17.
* For χωρήσει τοῦ which is mani-
festly a corrupt reading, BILLIUS pro-
poses simply χωρὶς, and GRABE χωρὶς
αὐτῆς. χωρὶς, εἶτα is no improbable
reading. TERTULLIAN has, Atque ta
massaliter solidata defixit seorsim in ma-
teri& corporolem paraturam.
3 ἀσώματον is retained for the reasons
given by GRABE, to whose note the
reader is referred ; he quotes here from
the Didasc. Or., Πρῶτον οὖν ἐξ ἀσωμάτον
πάθους καὶ συμβεβηκότος εἰς ἀσώματον
τὴν ὕλην αὐτὰ μετήντλησεν καὶ μετέβαλεν.
The English equivalent is not incorporeal
substance but unorganized matter, which
is the meaning of the passage quoted by
GBRABE from the Philosophumena of
HiPPOLYTUS, in speaking of the opinion
of PLATO respecting matter, v. Πλάτω-
vos. ᾿Ασχημάτιστον γὰρ αὐτὴν (τὴν ὕλην)
οὖσαν καὶ ἄποιον, προσλαβοῦσαν σχήματα
καὶ ποιότητας γενέσθαι σῶμα, (p. 21, ed.
Miller), and the author immediately
before had described this ὕλη as the
rude subjective material out of which
the elements and earthly bodies were
formed, ὕλην δὲ τὴν πᾶσαν ὑποκειμένην,
ἣν καὶ δεξαμένην καὶ τιθήνην καλεῖ, ἐξ ἧς,
διακοσμηθείσης γενέσθαι τὰ τέσσαρα στοι-
χεῖα, ἐξ ὧν συνέστηκεν ὁ κόσμος πυρὸς,
ἀέρος, γῆς, ὕδατος, ἐξ ὧν καὶ τὰ ἄλλα
πάντα συγκρίματα καλούμενα, ζῶά τε καὶ
φυτὰ συνεστηκέναι. p. 20, ed. Miller.
IRENZUS uses the same philosophical
term in this passage, Wore els cvyxpluara
καὶ σώματα ἐλθεῖν. Further that this is
the meaning of ἀσώματον is evident from
the words of the Didasc. Or. § 47,
ἀσώματον δὲ kal ταύτην ἐν ἀρχῇ alvloce-
ται, τὸ φάσκειν ἀόρατον οὔτε γὰρ ἀνθρώ-
v τῷ μηδέπω ὄντι ἀόρατος ἦν, οὔτε τῷ
(....) ἐδημμιουργεῖ γάρ" ἀλλὰ τὸ ἄμορφον
καὶ ἀνείδεον καὶ ἀσχημάτιστον αὐτῆς ὧδέ
πως ἐξεφώνησι. Dioc. LAERTIUS, IIT. 86,
records PLATO'S opinion in very similar
terms, εἶναι δὲ τὴν ὕλην ἀσχημάτιστον
καὶ ἄπειρον, ἐξ ἧς γίνεσθαι τὰ cvyxpluara.
The German language expresses the
meaning with greater accuracy than our
own, e.g. DAUR, as quoted by STIEREN,
** Das unkórperliche Leiden ging in eine
unkórperliche Materie über; diese ver-
dichtete sich in Kórper, und es enstan-
den zwei Substanzen eine bóse aus dem
Leiden, und eine Leidens fáhige aus der
Sehnsucht. Dies bewirkte die bildende
Macht des Soter." Chr. Gnos. p. 134.
* HIPPOLYTUS says that these πάθη
were hypostatised as substance, but heex-
presses himself in such a way as to shew
that the idea in his mind was not that
of the creation of matter, but of certain
moral qualities supposed by the Gnostics
to have a substantive existence. He
SPIRITALE. 41
τήν Te τῆς ἐπιστροφῆς ἐμπαθῆ: καὶ διὰ τοῦτο δυνάμει τὸν
Σωτῆρα * δεδημιουργηκέναι φάσκουσι. Τήν τε ᾿Αχαμὼθ ἐκτὸς
πάθους γενομένην, καὶ "συλλαβοῦσαν τῇ χαρᾷ τῶν ἐν αὐτῷ
φώτων τὴν θεωρίαν, τουτέστι τῶν ᾿Αγγέλων τῶν μετ᾽ αὐτοῦ,
καὶ Ξἐγκισσήσασαν αὐτοὺς, κεκυηκέναι καρποὺς κατὰ τὴν εἰκόνα
διδάσκουσι, κύημα πνευματικὸν καθ᾽
[ γεγονὸς τῶν δορυφόρων τοῦ Σωτῆρος.
T ^ ^ 20 , e , 9 9 4 ^
9. p'ev ovv 505 τουτῶν νυποκειμενῶν KAT GUTOUS, TOU
ὁμοίωσιν γεγονότως
μὲν ἐκ τοῦ πάθους, ὃ ἦν ὕλη: τοῦ δὲ ἐκ τῆς “ἐπιστροφῆς, ὃ
altera autem conversionis passibilis: et propter hoc virtute
Salvatorem fabricasse dicunt. Hanc autem Achamoth extra
passionem factam concepisse de gratulatione eorum, qux» cum eo
sunt luminum visionem, id est, Angelorum qui erant cum eo, et
delectatam in conspectu [conceptu] eorum peperisse fructus
secundum illius imaginem docent, partum spiritalem secundum
similitudinem factum satellitum Salvatoris.
9.
Tria igitur heec cum subsistant secundum eos, unum qui-
dem ex passione, quod erat materia, alterum vero de conversione,
says that the πάθη of Achamoth having
been separated from her by Soter, ἐποίη-
ܗܐ αὐτὰ ὑποστάτας οὐσίας, καὶ τὸν μὰν
φόβον ψυχικὴν ἐποίησεν ἐπιθυμίαν, τὴν
δὲ λύπην ὑλικὴν, τὴν δὸ ἀπορίαν δαιμό-
vuw, τὴν δὲ ἐπιστροφὴν καὶ δέησιν καὶ
ἱκετείαν, ὁδὸν (ἴ. 1. ῥοπὴν) καὶ μετάνοιαν
καὶ δύναμιν ψυχικῆς οὐσίας, ἥτις καλεῖται
δεξιά. Philos. V1. 32. The consolidation
of matter was the subsequent work of
the Demiurge. See page 43.
1 δεδημιουργηκέναι, intransitively in
the sense of ἐργάζεσθαι.
3 συλλαβοῦσαν. GBABE, MABSUET,
and STIEREN agree in allowing no other
force to this word in connexion with
τὴν θεωρίαν, than visu apprehendentem,
the word κεκνηκέναι notwithstanding.
Bat TERTULLIAN gives an almost con-
temporaneous interpretation, which
would fix upon συλλαβοῦσα its more
ordinary meaning: Abhinc Achamoth...
in opera majora frugescit. Pra gaudio
enim tants ex tnfelicitate successus concale-
facta, simulque contemplatione ipsa an-
gelicorum | luminum, ut ita. dixerim,
subfermentata, (pudet, sed aliter exprimere
non est,) quodammodo substruit tnira et
ipsa, in illos, et conceptu statim. intumuit
spiritali. Adv. Val. 17. Afterwards,
also, IRENZUS seems to decide the ques-
tion when he says, ὃ 10: τὸ δὲ κύημα
τῆς Μητρὸς αὐτῆς (αὐτῶν) τῆς ᾿Αχαμὼθ,
ὁ κατὰ τὴν θεωρίαν τῶν περὶ τὸν Σωτῆρα
ἀγγέλων ἀπεκύησεν x.T.X., where the
σύλληψις was clearly said to be κατὰ τὴν
θεωρίαν.
8 ἐγκισσήσασαν, LXX. Gen. xxx. 38,
39, ἵνα ἐγκισσήσωσι τὰ πρόβατα els τοὺς
ῥάβδους.
4 ἐπιστροφῆς rendered here by con-
versione, is afterwards expressed by
impetu. II. lii. Facta est exinde trinitas
LIB. 1. 1. 8.
GR.I.i.&
MASS. L ἱν. δ.
42 DEMIURGUS
^ 1 4 4
LIB.LL9. ἣν τὸ ψυχικόν" τοῦ δὲ ὃ ἀπεκύησε, τοντέστι τὸ πνευματικὸν,
v.] ^ ܪ 4
MASS L vl οὕτως ἐτράπη ἐπὶ τὴν μόρφωσιν αὐτῶν. ‘Ada τὸ μὲν πνευμα-
ΝΡ Tixov μὴ δεδυνῆσθαι αὐτῇ [αὐτὴν] μορφῶσαι, ἐπειδὴ ὁμοούσιον
ε ܢ 4 e^ , ܠ 9 4 A , ܝ a
ὑπῆρχεν αὐτῇ" τετράφθαι de ἐπὶ τὴν μόρφωσιν τῆς γενομένης
~ ~ ~ ^ ^ 4
ἐκ τῆς ἐπιστροφῆς αὐτῆς ψυχικῆς οὐσίας, * προβαλεῖν τε τὰ
παρὰ τοῦ Σωτῆρος μαθήματα. Καὶ πρῶτον μεμορφωκέναι
4 a 9 ~ ^ 9 , ܢ a a ܠ ,
αὐτὴν ex τῆς ψυχικῆς οὐσίας λέγουσι τὸν Iarépa xai βασιλέα
πάντων, τῶν τε ὁμοουσίων αὐτῷ, τουτέστι τῶν ψυχικῶν, ἃ
^ ^ ^ ^ ܗܘ
δὴ "δεξιὰ καλοῦσι, καὶ τῶν ἐκ τοῦ πάθους Kal τῆς ὕλης, ἃ δὴ
ἀριστερὰ καλοῦσι: πάντα γὰρ τὰ κατ᾽ |f. μετ᾽] αὐτὸν
, , , , e a ~
φασκουσι μεμορφωκεέναι, λεληθότως κινούμενον ὑπὸ τῆς Μη-
, ܥ MM
τρός: ὅθεν καὶ 3Myrporaropa, καὶ ᾿Απάτορα, καὶ Δημιουργον o.ss
4 A 4 , ^ ^ 4 ^ , ,
αὐτὸν, καὶ Ἰ]ατέρα καλοῦσι" τῶν μὲν δεξιῶν πατέρα λέγοντες
αὐτὸν, τουτέστι τῶν ψυχικῶν" τῶν δὲ ἀριστερῶν, τουτέστι τῶν
^ ܢ
ὑλικῶν, δημιουργὸν, συμπάντων δὲ βασιλέα. Τὴν yap 10
a ^ , ^
ταύτην βουληθεῖσαν eic τιμὴν τῶν Αἰώνων τὰ πάντα ποιῆσαι,
εἰκόνας λέγουσι πεποιηκέναι αὐτῶν, «μᾶλλον δὲ τὸν Σωτῆρα δι᾽
quod erat animale: alterum vero quod enixa est, quod est
spiritale, sic conversa est in formationem ipsorum. Sed spiritale
quidem non potuisse eam formare, quoniam *ejusdem substantiz
ei erat. Conversam autem in formationem ejus, que facta erat
de conversione ejus, animalis substantie, emisisse quoque a
Salvatore doctrinas. Et primo quidem formasse eam de animali
substantia dicunt Deum Patrem, et Salvatorem, et Regem
omnium 5ejusdem substantiz ei, id est, animalium, quas dextras
vocant; et eorum qus ex passione et ex materia, quas sinistras
dicunt. Ea enim qus» post eum sunt, eum dicunt formasse
latenter motum a matre sua, Unde et Metropatorem, et
Apatorem, et Demiurgum eum, et Patrem vocant: dextrorum
quidem Patrem dicentes eum, id est, Psychicorum; sinistrorum
vero, id est, Hylicorum, Demiurgum: omnium autem Regem.
Hane enim Enthymesin volentem in /Eonum honorem omnia
facere, imagines dicunt fecisse ipsorum, magis autem Salvatorem
1 Ut scilicet. hee formatio non esset 3 Lwrporáropa because Achamoth,
tantum. κατ᾽ οὐσίαν sed et κατὰ γνῶσι, from whom he emanated, was the sole
uti supra formatio matris Achamoth dis- — cause of his being; dwdropa because he
tinguebatur. GRABE. proceeded from no other cv{vyos.
? Compare note 4, p. 40, and 3, p. 43. 4 μᾶλλον δὲ... The Valentinian
VARIE DENOMINATUS. 43
LL ܐ , A L e 1 1 1? . = ܐ a 9 , II M
αὐτῆς" καὶ αὑτὴν | ἑαυτὴν | μεν ‘ev εἰκόνι τοῦ aoparov Ilarpos
, ܠ ܙ ^ ^ ^
τετηρηκέναι μὴ γινωσκομένην ὑπὸ ToU δημιουργοῦ: τοῦτον δὲ
τοῦ μονογενοῦς υἱοῦ, τῶν δὲ λοιπῶν Αἰώνων τοὺς ὑπὸ τούτων
4
[τούτου | γεγονότας ᾿Αρχαγγέλους τε καὶ ᾿Αγγέλους. Πατέρα
9? ܪܠ ܬ ^ ^
οὖν καὶ Θεὸν λέγουσιν αὐτὸν γεγονέναι τῶν ἐκτὸς TOU πληρώ-
ματος, ποιητὴν ὄντα πάντων ψυχικῶν τε καὶ ὑλικῶν" δια-
ܢ ܢ
κρίναντα γὰρ τὰς δύο οὐσίας συγκεχυμένας, καὶ ἐξ ἀσωμάτων
ἡσωματοποιήσαντα, δεδημιουργηκέναι τά τε οὐράνια καὶ
ܗܘ ܠ ^ ^^ et
Ta γήϊνα, kai γεγονέναι ὑλικῶν kat ψυχικῶν, $ δεξιῶν καὶ
4 ^ ὃ ܢ ^ 9 , ܠ , ܠ
ἀριστερῶν ὀημιουργον, κούφων καὶ βαρέων, ἀνωφερῶν καὶ
per ipsam. Et ipsam quidem in imagine invisibilis Patris
conservasse incognitam a Demiurgo. Hune autem unigeniti
Filii: reliquorum vero /7Etonum eos, qui ab hoc facti sunt
Angeli et Archangeli. Patrem itaque et Deum dicunt factum
eorum quis sunt extra Pleroma, fabricatorem esse omnium
Psychicorum et Hylicorum. Separantem enim duas substantias
confusas, et de incorporalibus corporalia facientem, fabricasse
quz sunt coelestia et terrena, et factum Hylicorum et Psychi-
corum, dextrorum et sinistrorum fabricatorem, levium et gravium,
Saviour being an aggregation of all the
ZEonic perfections, the images of them
were reproduced by the spiritual concep-
tion of Achamoth beholding the glory
of Σωτήρ. The reader will not fail to
observe that every successive develop-
ment is the reflex of 4 more divine
antecedent.
5 Unius substantug quod Grece ὁμοού-
σιον dicitur, RuFFin. See my His. and
Theol. of the Creeds, p. 234, &c.
± ݀ܧ εἰκόνι. Achamoth now formed
κατὰ γνῶσιν, was without the Pleroma
as the image of Propator, Demiurgus as
that of Monogenes or Nus, and in the
world the angels his creation were as
the likeness of the other ons of the
Pleroma. Qui per illam sit operatus, ut
ipsam quidem imaginem Patris invisibilis
εἰ incogniti daret, incognitam scilicet. et
. tavisibilem Demiurgo, eundem autem
Demiurgum Νοῦν flium efingere, Arch-
angeli vero, Demiurgi opus, reliquos
4Eonas exprimerent, As BAUR expresses
it: ‘* Die Enthymesis habe sich unter
dem Bilde des unsichtbaren Vaters, so-
fern sie das Nachbild desselben war,
verborgen gehalten." Chr. Gnosis, p. 145.
3 The supposed moral tendencies
of matter having been developed by
Enthymesis, the grosser subetance now
owed its being to Demiurge. TERTUL-
LIAN follows closely the account of
IRENJ.£U8: Ex incorporalibus corpora
edificat, gravia, levia, sublimantia, atque
vergentia, calestia atque terrena ; tum
ipsam celorum septemplicem scenam, solio
desuper suo fiit; unde et Sabbatum
dictum est, ab hebdomade sedis sua, εἰ
Ogdoas mater Achamoth, ab argumento
Ogdoadis primigenitalis. 20.
3 Kal πρῶτον πάντων προβάλλεται
εἰκόνα τοῦ πατρὸς θεὸν δι᾽ οὗ ἐποίησεν τὸν
οὐρανὸν καὶ τὴν γῆν, τουτέστι τὰ οὐράνια
καὶ τὰ ἐπίγεια, τὰ δεξιὰ καὶ τὰ ἀριστερά.
Didasc. Or. 8 47.
LIB. 1.1. 9.
GR.1.i. 9.
MASS. L v. 1.
44 HEBDOMAS.
LIB. I. 1. 9.
GR. I. i. 9.
MASS. I. v. 2.
κατωφερῶν" * ἑπτὰ yap | .ܐ καὶ | οὐρανοὺς κατεσκευακέναι, ὧν ἐπ-
, ܪ ܪ , . 98 a ge ,
ἄνω τὸν Δημιουργὸν εἶναι λέγουσι" καὶ διὰ τοῦτο "ἑβδομάδα
καλοῦσιν αὐτὸν, τὴν δὲ μητέρα τὴν ᾿Αχαμὼθ ᾿Ογδοάδα,
ἀποσώζουσαν τὸν ἀριθμὸν τοῦ [τῆς] ἀρχεγόνου, καὶ πρὸ τῆς
[ , ^ g 'O ὃ 0 T ܠ δὲ e 4 9 a
πρώτης] τοῦ πληρώματος ᾿Ογδοάδος. Τοὺς δὲ ἑπτὰ οὐρανοὺς
οὐκ [ d. οὐκ] εἶναι 3 vomrovs | f. I. νοερούς | φασιν" ᾿Α γγέλους δὲ
sursum advolantium, et deorsum devergentium : septem quoque
ecelos fecisse, super quos Demiurgum esse dicunt. Et propter
hoc Hebdomadam vocant eum, matrem autem Áchamoth Og-
doada, servantem numerum primogenitze et primariz Pleromatis
Ogdoadis. Septem autem c«los, quos intellectuales esse dicunt,
± The Valentinian notion of the
seven heavens is referrible to the Jewish
Cabbala, which in its origin consisted
of myths received by the Jews from
Babylon and the East, rather than of
fables of their own invention. So in
this instance, these seven heavens of
the Cabbala have their counterpart in
the seven Amshaspands of Zoroaster.
In the Book ἽΡΩΠ pb cap. yay
Di M tit, wn ܕܐܐ it is said
Y mepp on men nbn
Msp yown ayy "v Ὁ ned
yaw wy wv» ܟܬܐ wn San
- ΟΡ D'"2D ‘The holy worlds
are in circles, the one beneath the
other, unto the navel of the earth
called 22M which is in the centre, and
it is true that seven heavens encompass
them." 'The seven heavens, however, of
VALENTINUS, were more true to their
Eastern origin, for they were defined
neither by locality nor shape, but were
rather angelical excellencies, such as
Ormuzd and his six subordinate Am-
Shaspands. Thus the heavens were
voepol, ἀγγέλους δὲ αὐτοὺς ὑποτίθενται.
So also the Paradise above the third of
these heavens they called τέταρτον ἅγγε-
λον, where Adam at first was placed,
and from whence he derived certain
qualities of the soul. This may be the
proper place to remark, that in the
Cabbalistic Book Zohar, Paradise is
said to have been among these seven
worlds ΟἽ) ¡3 311"2*2* also that Adam
when ejected from Paradise had his
dwelling in the first instance upon the
lowermost earth, a region of darkness
and discomfort [10007 DIS 077330'3(
winnna ܘܒܡ na"pn indy my pp
93) 837 DW DO WIN Dpyp xin’
and afterwards raised to the second,
called Adamah. 83708 ܙܐ mm
nbynd monn mu mnb note by
my pp mw "^ jynnbem ODD
ibid. MOTE nw may»
3 ἑβδομάδα. As the heavens are angels
in the Valentinian scheme, so the term
Hebdomas was applied indifferently to
Demiurge and the mode, scarcely the
region, of his subsistence. Thus Hir-
POLYTUS says, ἔστι δὲ πυρώδης ἡ φυσικὴ
οὐσία, καλεῖται δὲ καὶ τόπος ὑπ᾽ αὐτῶν
καὶ ἑβδομὰς, καὶ παλαιὸς τῶν ἡμερῶν, καὶ
ὅσα τοιαῦτα λέγουσι περὶ τούτου, ταῦτα
εἶναι τοῦ ψυχικοῦ ὅν φησιν εἶναι τοῦ
κόσμου δημιουργόν. TERT. cf. p. 45, n. 2.
3 Of, TERTULLIAN'S version, Calos
autem noéros deputant, et interdum angelos
eos (colos) faciunt, sicut et. ipsum Demi-
urgum sicut et. Paradisum Archangelum
quartum, quoniam et jumc supra colum
tertium pangunt ; ex cujus virtute sum-
serit. Adam diversatus llic inter nube-
culas, ἄς. 20.
. 25.
OGDOAS ALTERA. 45
9 ܠ e , 4 ܠ 4 ܠ a 9 Vv »
αὐτοὺς ὑποτίθενται, καὶ τὸν δημιουργὸν de Kai αὐτὸν ἄγγελον
^ ܠ
Oeo ἐοικότα: ὡς καὶ τὸν llapaóewov ὑπὲρ τρίτον οὐρανὸν
» , » , , e , 4 9 ܠ
ὄντα, τέταρτον ΓΑ Ύγελον λέγουσι δυνάμει ὑπάρχειν, καὶ ἀπὸ
τούτου τι εἰληφέναι τὸν ᾿Αδὰμ διατετριφότα ἐν αὐτῷ. Ταῦτα
ܙ Ἂν ܝ 249 , ܕ ^ 8 goa
δὲ τὸν δημιουργὸν φάσκουσιν ad eavrov μεν ὠῆσθαι κατα-
, , 4 A ^ 9 4 ܬ
σκευάζειν, πεποιηκέναι 0 αὐτὰ τῆς Αχαμὼθ προβαλλούσης"
οὐρανὸν πεποιηκέναι μὴ εἰδότα τὸν οὐρανόν: καὶ ἄνθρωπον
, 4 ܘ ’ 4 39 1 ~ ὃ ὃ , 4
πτεπλακέναι, μὴ εἰδότα τὸν avOpwrov γῆν τε δεδειχέναι, μὴ
-^ ,
ἐπιστάμενον τὴν γῆν. καὶ ἐπὶ πάντων οὕτως λέγουσιν
2 4 , 9 ^ ܠ (oe , é ܢ 9 4 a ,
ἠγνοηκέναι αὐτῶν Tas ἰδέας ὧν ἐποίει, καὶ αὐτὴν THY usrépa
]ܬ ܢ ܝ , Φ ^ , 9 ? 9 ܫ /,
αὐτὸν δὲ μόνον ὠῆσθαι πάντα εἶναι. Airíay δ᾽ αὐτῷ γεγονέναι
^ ,
τὴν μητέρα τῆς οἰήσεως ταύτης φάσκουσιν, τὴν οὕτω βουλη-
θεῖσαν προαγαγεῖν αὐτὸν, κεφαλὴν μὲν καὶ ἀρχὴν τῆς ἰδίας
4“ ? , óc ^ DÀ , 3T , δὲ ܠ
οὐσίας, κύριον de τῆς ὅλης πραγματείας. αὐτην δὲ τὴν
Angelos autem eos tradunt et Demiurgum et ipsum angelum,
Deo autem similem, quemadmodum et Paradisum supra tertium
colum existentem virtutem Archangelum quartum dicunt esse,
et ab hoc aliquid accepisse Adam conversatum in eo. Hee
autem Demiurgum dicunt a semetipso quidem putasse in totum
fabricasse ; fecisse autem ea Achamoth. Colum enim fecisse
nescientem ccelum, et hominem plasmasse ignorantem hominem,
terram autem ostendisse non scientem terram, et in omnibus sic
dicunt ignorasse eum figuras eorum, que faciebat, et ipsam
matrem ; semetipsum autem putasse omnia esse. Causam autem
ei fuisse matrem ejus talis ‘operationis dicunt, quz sic voluerit
producere eum: caput quidem et initium sus substantism,
1 "Ανθρωπος γοῦν ἐστιν ἐν ἀνθρώπῳ
Ψψυχικὸς ἐν χοϊκῷ, οὐ μέρει μέρος, ἀλλὰ
ὅλῳ ὅλος συνὼν ἀῤῥήτῳ δυνάμει θεοῦ,
ὅθεν ἐν τῷ παραδείσῳ τῷ τετάρτῳ οὐρανῷ
δημιουργεῖται, ἐκεὶ γὰρ χοϊκὴ σὰρξ οὐκ
ἀναβαίνει, ἀλλ᾽ ἦν τῇ ψυχῇ θείᾳ οἷον
σὰρξ ἡ ὑλική. Did. Or. § 51.
8 HIPPOLYTUS similarly, μωρία δὲ,
φησὶν, ἐστὶν ἡ δύναμις τοῦ δημιουργοῦ,
μωρὸς γὰρ ἦν καὶ ἄνους, καὶ ἐνόμιζεν
αὐτὸς δημιουργεῖν τὸν κόσμον, ἀγνοῶν ὅτι
πάντα ἡ σοφία, ἢ μητήρ ἢ ὀγδοὰς, ἐνερ-
ye αὐτῷ πρὸς τὴν κτίσιν τοῦ κόσμον οὐκ
εἰδότι. Philos. V1. 34, and the Didasc.
Or. Οὐκ ἐγίνωσκεν τὴν 9v αὐτοῦ ἐνεργοῦ-
ca», οἱόμενος ἰδίᾳ δυνάμει δημιουργεῖν,
φιλεργὸς ὧν φύσει. ὃ 40.
5 γαύτην δὸ τὴν μητέρα. Achamoth
by these names must be understood to
have an intermediate position between
the divine prototypal idea and creation:
she was the reflex of the one, and
therefore ἀῤῥενόθηλυς, she was the
pattern to be realized in the latter,
and therefore was named γῇ καὶ 'Iepov-
σαλήμ.
4 The translator had in his copy
ποιήσεως, but cf. ὠῆσθαι just before.
LIB. 1. 1. 9.
GR. 1. i. 9.
MASS. I. v. $,
46 PASSIO GENERATRIX.
~ ~ t ܠ
re Μητέρα καὶ ‘Oydoada καλοῦσι, καὶ Σοφίαν, καὶ lav, καὶ
SS. ] : [4 ^ ^ [4
MASS. I. v. Ἱερουσαλὴμ, καὶ ἅγιον IIvetua, καὶ Κύριον ἀρσενικῶς. “Eee
^ , ^
δὲ τὸν τῆς μεσότητος τόπον αὐτὴν, kai εἶναι ὑπεράνω μὲν τοῦ
e , 4 4 ΨΚ ^ , , ܝ
Δημιουργοῦ, ὑποκάτω δὲ ἢ ἔξω TOU ITAnpwparos mex pt
:συντελείας.
IO.
^ , , 194^ a 9 , 9 4
συστῆναι λέγουσι, φόβου τε, καὶ “λύπης, Kal αποριαφ' εκ μὲν
'E 4 ?. 4 e a $ ? 9 ^ 06
met οὖν τὴν ὑλικὴν οὐσίαν εκ τριῶν παθων
^ ^ ^ 4 ܢ
τοῦ φόβου καὶ τῆς ἐπιστροφῆς τὰ ψυχικὰ τὴν σύστασιν
^ ^ ܠ
εἰληφέναι" ἐκ μὲν τῆς ἐπιστροφῆς τὸν Δημιουργὸν βούλονται
4 , ? , 9 δὲ ^ , A A ^
τὴν γένεσιν ἐσχηκέναι, ἐκ de τοῦ φόβου τὴν λοιπὴν πᾶσαν
ܢܝ ܠ , e A 9 , , ܠ ܢܝ ܬ
ψυχικὴν ὑπόστασιν, ws ψυχὰς ἀλόγων ζώων, καὶ θηρίων, καὶ
^ , a
ἀνθρώπων. Διὰ τοῦτο ἀτονώτερον αὐτὸν ὑπάρχοντα πρὸς τὸ M.%
>
γινώσκειν τινὰ πνευματικὰ, 36070 νενομικέναι μόνον εἶναι
dominum autem universe operationis. Hanc autem Matrem et
Ogdoadem vocant, et Sophiam, et Terram, et Hierusalem, et
Spiritum sanctum, et Dominum masculiniter. Habere autem
medietatis locum eam, et esse quidem super Demiurgum, subtus
autem sive extra Pleroma usque ad finem.
10. Quoniam quidem materialem substantiam ex tribus
passionibus constare dicunt, timore, et tristitia, et aporia, de
timore quidem et de conversione animalia subsistentiam accepisse:
de conversione quidem Demiurgum volunt genesin habuisse: de
timore autem reliquam omnem animalem *substantiam mutorum
animalium, et hominum. Et propter hoc 5superiorem eum
existentem przescire quse sunt spiritalia, et se putasse solum
1 But in the end Achamoth regains
the Pleroma, § 12.
3 λύπης rendered here by tristitia, is
afterwards expressed by tedium, τι. lii.
HuPPOLYTUS enumerates a fourfold
passion, εὑρὼν αὐτὴν ἐν πάθεσι τοῖς πρώ-
τοις τέτρασι, καὶ φόβῳ καὶ λύπῃ καὶ
ἀπορίᾳ καὶ δεήσει. The latter is to be
identified with the ἐπιστροφὴ of InE-
NZUS.
* To the passage from Hipp. quoted
in note 2, p. 45, the following may be
added from a preceding section, οὐδὲν
οἷδεν, λέγουσιν, ὁ δημιουργὸς ὅλως, ἀλλ’
ἔστιν ἄνους καὶ μωρὸς κατ᾽ αὐτοὺς, καὶ τί
πράσσει 7 ἐργάζεται οὐκ older. "ΑὙνοοῦντι
δὲ αὐτῷ ὅτι δὲ ποιεῖ, ἡ σοφία ἐνήργησε
πάντα καὶ ἐνίσχυσε, καὶ ἐκείνης ἐνεργού-
ons, αὑτὸς Gero ἀφ᾽ ἑαυτοῦ ποιεῖν τὴν
xrlaw τοῦ κόσμον" ὅθεν ἤρξατο λέγειν
᾿Εγὼ ὁ θεὸς, καὶ πλὴν ἐμοῦ ἄλλος οὐκ
Ecru, c. 33.
4 GRABE would fill out the transla-
tion after the Greek, Substantiam ut
animas brutorum animalium, et ferarum,
εἰ hominum; but it is not unlikely that
the word ψυχὰς should have been inter-
polated in the Greek.
5 Superiorem i.e. ἀνώτερον. Shortly
afterwards it is said, that the Cosmo-
COSMOCRATOR. 47
4 e^ e^ d - ^
Θεὸν, xai διὰ τῶν Προφητῶν εἰρηκέναι" ἐγὼ Θεὸς, πλὴν ἐμοῦ V8.1. 11.
~ ܀ , ^ ܟ Ue ܘ
οὐδείς. ''Ex de τῆς λύπης τὰ πνευματικὰ τῆς πονηρίας διδασ- 49599
, v v 2A , ܕ , ; ,
κουσι γεγονέναι: ὅθεν τὸν *AraBodov τὴν γένεσιν ἐσχηκέναι,
^ 4
ὃν καὶ Ξκοσμοκράτορα καλοῦσι, καὶ τὰ δαιμόνια, καὶ τοὺς ἀγγέ-
A ~ 4 4 ^ , ܝܢ
λους, καὶ πασαν τὴν πνευματικὴν τῆς πονηρίας ὑπόστασιν.
Deum, et per prophetas dixisse, Ego Deus, et prater me nemo, ἘΜ. χὶν. 56;
De tristitia autem spiritalia malitie docent facta: unde et
diabolum genesin habuisse, quem et Cosmocratorem vocant,
et daemonia, et omnem spiritalem malitise substantiam. Sed
crator had cognizance of things above
him because he was the spirit of evil;
whereas the Demiurge that formed him
was animal, and therefore was wholly
ignorant of the spiritual The reading
ἀνώτερον scarcely consists with this
assertion, or with TERTULLIAN’S words,
Invalidus spiritalia accedere, ut se solum
ratus concionaredur : Ego Deus et absque
me non est. JUNIUS conjectures ¢
miorem to be the true reading. May
not dvowrepow have been written by
Ingnavs!
1 Ἔκ τῆς ὑλικῆς οὐσίας οὖν καὶ δια-
βολικῆς ἐποίησεν ὁ δημιουργὸς ταῖς ψυ-
χαῖς τὰ σώματα. Philos. V1. 34. οὗτός
ἐστι κατ᾽ αὐτοὺς ὁ ἔσω ἄνθρωπος ὁ ψνχι-
κὸς ἐν τῷ σώματι κατοικῶν τῷ ὑλικῷ, ὁ
ἐστιν ὑλικὸς, φθαρτὸς, τέλειος ἐκ τῆς δια-
βολικῆς οὐσίας πεπλασμένος, ibid.
* The Cabbala refers the origin of
evil spirits to fire and air, the constitu-
ent elements of Demiurge. Bnwn "p'y
man exn nm odp nino neo
....Dnbp Ompt and yw? i
noe nD vb DAD NON Ow
x wb wr wR pT 512 On
'*nm ܙܟ nn ΠΟΠῚ ..... INA wind
por nown nmmpbmn [5 ܕ' Nishmath
Chajim. Meamar. 3. ‘‘ Their substance is
of two subtle elements, fire and spirit,
and so they fly by reason of their ex-
ceedinyly subtle and light nature....
And devils are composed of these two
elements, but they have a subtle body
that cannot be conceived or apprehended
by mortal sense... but behold they are a
spiritual body, for go are these elements
spiritual.” The Didascal. Or. agrees
with the statement of IRENzZUS, Kal
ποιεῖ ἐκ τῶν ὑλικῶν, τὸ μὲν ἐκ λύπῃς οὐσι-
ὥδες, κτίζων πνευματικὰ τῆς πονηρίας
πρὸς ἃ ἡ πάλη ἡμῖν, § 48.
5 Κοσμοκράτορα. <A term applied
by S. Paul to the “rulers of the dark-
ness of this world," Ephes. vi. 12, €.
to the heathen and Jewish persecutors
of Christ's Church ; but transferred by
V ALENTINUS to his fanciful system. It
was a term well known in Rabbinical
commentaries, meaning ‘‘an universal
Monarch,” "HOIPIONDP qw 35p 53.
In the Cabbalistic Treatise M39 Np"
$18, it is applied to the Angel of Death ;
In that hour the Lord called the Angel
of Death, and said unto him, Although
I have constituted thee a Monarch (Cos-
mocrator) among other creatures, &c.
by ONION "mw Nye "b'yw
nYn3nD. It should be observed that
S. John in speaking of Satan as ó dp-
χων rod κόσμον τούτον, John xii. 31,
translates literally a denomination of
Satan that had become familiar among
the Jews since the Babylonian Captivity,
viz. Dow Sy ky. Κοσμοκράτωρ is the
equivalent for this Hebrew term, and
being expressed in Hebrew characters,
re-entered the Rabbinical demonology,
from whence no doubt the Gnostic ex-
tracted it.
48 ELEMENTORUM
LIB.I. 1.10, ᾿Αλλὰ τὸν μὲν Δημιουργὸν υἱὸν τῆς Μητρὸς αὐτῶν λέγουσι,
MASS Id τὸν ® κοσμοκράτορα κτίσμα τοῦ Δημιουργοῦ: καὶ τὸν μὲν G.%.
κοσμοκράτορα γινώσκειν τὰ ὑπὲρ αὐτὸν, ὅτι ᾿ πνεῦμα | < ܗ -
ματικά] ἐστι τῆς πονηρίας" τὸν de Δημιουργὸν ἀγνοεῖν, are
ψυχικὰ ὑπάρχοντα.
e , , ܝ 9 ~ , A
ὑπερουράνιον τόπον, τουτέστιν ἐν TH METOTHTL” TOV Δημιουρ-
Οὐἰκεῖν δὲ τὴν Μητέρα αὐτῶν εἰς τὸν
γὸν δὲ εἰς τὸν "ὑπερουράνιον | ἐπουράνιον, τουτέστιν ἐν τῇ
ἑβδομάδι: τὸν δὲ παντοκράτορα [κοσμοκράτορα] ἐν τῷ καθ᾽
ἡμᾶς κόσμῳ. "Ex δὲ τῆς ἐκπλήξεως καὶ τῆς ἀμηχανίας | I. ἀπο-
ρίας], ὡς ἐκ τοῦ ἀσημοτέρου τὰ σωματικὰ, καθὼς προείπαμεν,
τοῦ κόσμου στοιχεῖα γεγονέναι" τὴν | 1. γῆν] μὲν κατὰ τῆς ἐκ-
πλήξεως στάσιν, ὕδωρ δὲ κατὰ τὴν τοῦ φόβου τῶν δακρύων
[2 τῶν δακρύων] κίνησιν, 3àépa τε κατὰ τὴν λύπης πῆξιν" τὸ
Demiurgum quidem psychicum filium matris suz dicunt, Cosmo-
cratorem vero creaturam Demiurgi: et Cosmocratorem quidem
intelligere ea quee sunt supra eum, quoniam sit epiritalis malitia;
Demiurgum vero ignorare, cum sit animalis. Habitare [autem]
matrem quidem ipsorum in eo qui sit ccelestis [/. superccelestis ]
locus, hoc est in medietate; Demiurgum vero in eo qui sit in
ecelo locus, hoc est hebdomade: Cosmocratorem vero in eo qui
sit secundum nos mundo. De expavescentia vero et aporia,
quasi de vesaniori, corporalia, quemadmodum praediximus, mundi
elementa facta esse: terram vero secundum expavescentize
statum, aquam vero secundum timoris motum, acrem vero secun-
dum materiz [*mcoestitize [ fixionem: ignem vero omnibus 118 inesse
1 Lege omnino, πρευματικά, compare
Eph.vi. 12. TERTULLIAN says, Mundite-
nentem appellant, εἰ superiorum magis
gnarum defendunt, ut spiritalem natura,
quam Demiurgum ut animalem.
3 ὑπερουράνιον, ἐπουράνιον is pro-
posed as a preferable reading, and for
the following reasons. The habitat of
Achamoth was without the Pleroma,
but above the seven heavens, to which
the term ὑπερουράνιος applies; but the
Demiurge was of an inferior position.
He was above (ὧν ἐπάνω, 9) the seven
heavens, though not exterior to them,
an idea expressed by ἐπουράνιος. This
distinction is expressed by the trans-
lator; the superior grade he renders by
celestis, or more probably, by superce-
lestis ; the inferior by qué sit in colo
locus; the one is heavenly or super-
celestial, the other in heaven. Subest,
says TERTULLIAN of the Demiurge, in
hebdomade sua ; and Medatur medieatem
Achamoth, filium calcans.
3 Compare the Did. Or. ὃ 48, 'E» δὲ
τοῖς τρισὶ στοιχείοις τὸ πῦρ ἐναιωρεῖται καὶ
ἐνέσπαρται καὶ ἐμφωλεύει, καὶ ὑπὸ τού-
των ἐξάπτεται, καὶ τούτοις ἑκαποθνήσκει.
4 Cf. Tent. Si non et. istum Sophie
mastitia colasset. § 23.
ORIGO. 49
7. δὲ πῦρ ἅπασιν αὐτοῖς ἐκπεφυκέναι θάνατον καὶ φθορὰν, ὡς 18.10.10.
καὶ τὴν ἄγνοιαν τοῖς τρισὶ πάθεσιν ἐγκεκρύφθαι διδάσκουσι. MASS να.
Δημιουργήσαντα δὴ τὸν κόσμον, ᾿ πεποιηκέναι καὶ τὸν ἄνθρω-
oe , 9 9 A , A ^ ^ ^ 9 9 9 A ܢ
οὐκ ἀπὸ ταύτης de τῆς ξηρᾶς γῆς, ἀλλ᾽ ἀπὸ ܘ ܘܬܐܘ vOv τὸν
^ ^ ^ ܠ , ^
τῆς ἀοράτου οὐσίας, ἀπὸ TOU κεχυμένου kai Deva ToU τῆς VANS
A r ܠ ^ , ^ 9 ܠ ,
λαβόντα" καὶ εἰς τοῦτον ἐμφυσῆσαι Tov ψυχικὸν διορίζονται.
Καὶ τοῦτον εἶναι τὸν κατ᾽ εἰκόνα καὶ ὁμοίωσιν γεγονότα" κατ᾽
9 9 9 ܢ , , e A e ܢ 4 P» 9
eikova μὲν τὸν ὕλικον ὕπαρχειν, παραπλήσιον μεν, GAN οὐχ
M ܗ 4 ܕ ae , 5 Oed ν᾿ t€ r7 à
ὁμοούσιον τῷ Θεῷ" καθ᾽ ὁμοίωσιν δὲ τὸν ψυχικὸν, ὅθεν καὶ
πνεῦμα ζωῆς τὴν οὐσίαν αὐτοῦ εἰρῆσθαι, ἐκ πνευματικῆς
R 4 46 ἢ ? "Y δὲ 0 a 0 , 9 ^ ܠ
ἀποῤῥοίας ovcav. “Yorepov de περιτεθεῖσθαι λέγουσιν αὐτῷ τὸν
mortem et corruptelam, quemadmodum et ignorantiam omnibus
tribus passionibus inabsconsam doeent. Cum fabricasset igitur
mundum, fecit et hominem choicum, non autem ab hac arida
terra, sed ab invisibili substantia, et ab effusili et fluida materia
accipientem: et in hunc insufflasse psychicum definiunt. Et
hune eese secundum imaginem et similitudinem faetum: secun-
dum imaginem quidem hylicum esse, proximum quidem, sed non
ejusdem substantiz esse Deo: secundum similitudinem vero
psychicum, unde et spiritum vite substantiam ejus dictam, cum
sit ex spiritali defluitione. Post deinde circumdatam dicunt ei
1 χεποιηκέναι καὶ τὸν ἄνθρωπον, com- de fluxilt εἰ fusili ejus... Figulat ita
pare the similar statement of the Did. Or.
8$ 50: AaBaw χοῦν ἀπὸ τῆς γῆς, οὐ τῆς
ξηρᾶς, ἀλλὰ τῆς πολυμεροῦς, καὶ ποικίλης
ὕλης μέρος, ψυχὴν γεώδη καὶ ὑλικὴν
ἐτεκτήνατο ἄλογον, καὶ τῆς τῶν θηρίων
ὁμοούσιον. οὗτος κατ᾽ εἰκόνα ἄνθρω-
wos. Ὃ δὲ καθ᾽ ὁμοίωσιν τὴν αὐτοῦ
τοῦ δημιουργοῦ, ἐκεῖνός ἐστιν, ὃν εἰς
τοῦτον ἐνεφύσησέν τε, καὶ ἐνέσπειρεν,
ὁμοούσιόν τι αὐτῷ δι᾽ ἀγγέλων ἐνθείς.
Καθὸ μὲν ἀόρατός ἐστιν καὶ ἀσώματος,
τὴν οὐσίαν αὐτοῦ πνοὴν ζωῆς ܗܐܕ
μορφωθὲν δὲ ψυχὴ ζῶσα ἐγένετο. TER-
TULLIAN follows IRENAXU8 with his
usual closeness: Molitus enim mun-
dum Demiurgus ad hominem manus
confert, ܐ substantiam, εἰ capit non ex
ista, inquiunt, arida, quam nos unicam
novimus terram... sed ex inviribili cor-
pore materie illius, scilicet. philosophice,
VOL. I.
hominem Demiurgus, et de affatu suo
animat; sic erit. εἰ choicus et animalis,
ad, imaginem et similitudinem. factus...
Imago quidem, choicus deputetur, materi-
alis scilicet ; etsi non ex materia Demi-
urgus. Similitudo autem, animalis ; hoc
enim εἰ Demiurgus... Interim carnalem
superficiem postea, aiunt choico super-
textam, et hanc esse pelliceam tunicam,
obnoxiam sensui. Adv. Val. 24.
3 The reader will observe this early
use of the word ὁμοούσιος, the great
test of orthodoxy in the Arian age. Cf.
p- 43n. 5. The primitive meaning of the
word is well expressed by our English
version in the Nicene Creed, Of one
substance with. The term was known to
philosophy : so ARISTOTLE says, ὁμοούσια
δὲ πάντα ἄστρα: and PonPHYRY, εἴγε
ὁμοούσιοι αἱ τῶν ζώων ψυχαὶ ἡμετέραις.
4
LIB.L.i.10 *
GR. I i. 10.
50
HOMO
, ^ ^ 1 ܬ ܬ r] ?
ερμάτινον χιτῶνα' τοῦτο δὲ τὸ αἰσθητὸν σαρκίον εἶναι
MASSLv& λέγουσι. "Τὸ δὲ κύημα τῆς μητρὸς αὐτῆς [αὐτῶν] τῆς
᾿Αχαμὼθ, ὃ κατὰ τὴν θεωρίαν τῶν περὶ τὸν Σωτῆρα ay-
^ A
γέλων ἀπεκύησεν, ὁμοούσιον ὑπάρχον τῆ μητρὶ, πνευματικὸν,
A $ 8 9 , 4 A 4 λέ . 4 À ܟ 6 ,
καὶ avTOv ἠἡγνοηκέναι τὸν Δημιουργὸν λέγουσι" καὶ λεληθότως
3 ^ 9 9 A a ^ 9 ^ @ ܝ 4 9 ܐ 4
κατατεθεῖσθαι εἰς avrov, μὴ εἰδότος αὐτοῦ, ἵνα OL αὐτοῦ εἰς
dermatinam tunicam : hanc autem sensibilem carnem esse volunt.
Partum vero matris ipsorum, quze est Achamoth, quem secundum
inspectionem eorum Ángelorum qui sunt erga Salvatorem
generavit, existentem ejusdem substantie matri suse spiritalem,
et ipsum enim ignorasse Demiurgum dicunt: et latenter deposi-
tum esse in eum, nesciente eo, uti per eum in eam quz ab eo
1 Tots τρισὶν ἀσωμάτοις ἐπὶ τῷ ᾿Αδὰμ
τέταρτον ἐπενδύεται τὸν χοϊκὸν, τοὺς δερ-
ματίνους χιτῶνας. Didasc. Or. 55.
3 The author now describes the in-
fusion of that spiritual seed into Man
by Achamoth, which resulted from her
conception of the vision of angels, and
from her fruition of the light of the Ple-
roma. The Church was thus evolved ;
the counterpart of the’ ExxAnola of the
Pleroma. May we not trace in these
myths a parody of the Christian doctrine
that the Church of Christ was predes-
tined to glory, in the eternal counsels
of the Father, before the foundation of
the world was laid! Divine grace was
called by "VALENTINUS the seed of
Sophia. The ἀποῤῥοία proceeding from
her was σπέρμα ἀῤῥενικὸν, and ἡ ἐκλογὴ,
and by virtue of it the Church was to
be re-united to its angelic origin in the
final consummation of all things. So
the Didasc. Or. says, ἀφ᾽ ἧς (τῆς Σοφίας
86.) τὰ μὲν ἀῤῥενικὰ ἡ ἐκλογὴ, τὰ δὲ
θηλυκὰ ἡ κλῆσις, καὶ τὰ μὲν ἀῤῥενικὰ
ἀγγελικὰ καλοῦσι, τὰ θηλυκὰ δὲ ἑαυτοὺς
τὸ διαφέρον πνεῦμα. ... τὰ οὖν ἀῤῥενικὰ
μετὰ τοῦ Λόγου συνεστάλη, τὰ θηλυκὰ δὲ
ἀπανδρωθέντα ἑνοῦται τοῖς ἀγγέλοις καὶ
εἰς πλήρωμα χωρεῖ. Διὰ τοῦτο ἡ γυνὴ
εἰς ἄνδρα μετατίθεσθαι λέγεται καὶ ἡ ἐν-
ταῦθα ἐκκλησία εἰς ἀγγέλους. § 21. Com-
pare also §§ 39, 40. Elsewhere it is said
that this spiritual seed was infused into
the soul of Adam while sleeping. Οἱ δὲ
ἀπὸ Οὐαλεντίνον, πλασθέντος φασὶ τοῦ
ψυχικοῦ σώματος, τῇ ἐκλεκτῇ ψυχῇ οὔσῃ
ἐν ὕπνῳ ἐντεθῆναι ὑπὸ τοῦ λόγου σπέρμα
ἀῤῥενικὸν, ὅπέρ ἐστιν ἀποῤῥοία τοῦ ἀγγε-
λικοῦ. § 2. But it was always referred,
as above, to angelic origin. Τὸ σπέρμα
droppola ἦν τοῦ ἄῤῥενος καὶ ἀγγελικοῦ.
Ibid. Ac’ ἀγγέλων οὖν τῶν ἀῤῥένων τὰ
σπέρματα ὑπηρετεῖται, τὰ εἰς γένεσιν
προβληθέντα ὑπὸ τῆς Σοφίας, καθὸ ܓܪ
pet γίνεσθαι. ἢ 53. TERTULLIAN’S ac-
count may assist the reader in the
interpretation of IREN2Zus: Jnerat autem
sn Achamoth, ex substantia Sophia matris
peculium quoddam seminis spiritalis....
ut cum Demiurgus animam moa de suo
afflatu in Adam communicaret, pariter et
semen illud. spiritale quasi per canalem
antmam (f.l anime) derivaretur in
choicum, atque ita faturatum in corpore
materiali, velut in utero, et adultum illic,
idoneum inveniretur suscipiendo quando-
que Sermoni perfecto. Itaque cum De-
miurgus traducem anime sug committit
in Adam, latwit homo spiritalis flatu
insertus, et pariter corpori inductus;
quia non magis semen noverat matris
Demiurgus, quam ipsam. Hoc semen
ecclesiam dicunt, ecclesi superna specu-
lum, et hominis censum. c. 25.
ὃ The spiritual principle of which
SPIRITALIS. 51
τὴν ἀπ᾽ αὐτοῦ ψυχὴν σπαρὲν, καὶ εἰς τὸ ὑλικὸν τοῦτο σῶμα, 118.1.}.10.
κυοφορηθὲν ἐν τούτοις καὶ αὐξηθὲν, & ἑτοιμον γένηται εἰς ὕπο. MASS.I. v.
δοχὴν τοῦ ᾿τελείου [λόγου]. "EAa0ev οὖν, ὡς φασὶ, τὸν
Δημιουργὸν ὁ συγκατασπαρεὶς τῷ ἐμφυσήματι αὐτοῦ ὑπὸ
τῆς Σοφίας πνευματικὸς ἀνθρώπων [ ἄνθρωπος] ἀῤῥήτῳ [ adj.
δυνάμει «ai | προνοίᾳ. Ὡς γὰρ τὴν μητέρα ἡγνοηκέναι, οὕτω
καὶ τὸ σπέρμα αὐτῆς" & δὴ καὶ αὐτὸ ἐκκλησίαν εἶναι λέ-
γουσιν, ἀντίτυπον τῆς ἄνω Ἐκκλησίας: καὶ τότε [τόνδε] εἶναι
τὸν ἐν αὐτοῖς [ ἄνθρωπον] ἀξιοῦσιν, d ὥστε ἔχειν αὐτοὺς τὴν μὲν
ψυχὴν ἀπὸ τοῦ Δημιουργοῦ, τὸ δὲ σῶμα ἀπὸ τοῦ χοὸς, καὶ
τὸ σαρκικὸν ἀπὸ τῆς ὕλης, τὸν δὲ πνευματικὸν ἄνθρωπον ἀπὸ
τῆς μητρὸς τῆς ᾿Αχαμώθ.
II. “Τριῶν οὖν ὄντων, τὸ μὲν ὑλικὸν, ὃ καὶ ἀριστερὸν ܐ xlii
καλοῦσι, κατὰ ἀνάγκην ἀπόλλυσθαι λέγουσιν, ἅτε μηδεμίαν
ἐπιδέξασθαι πνοὴν ἀφθαρσίας δυνάμενον: τὸ δὲ ψυχικὸν, ὃ
καὶ δεξιὸν προσαγορεύουσιν, ἅτε μέσον ὃν τοῦ τε πνευματικοῦ
esset animam seminatum, et in materiale hoc corpus, gestatum
quoque velut in utero in iis et amplificatum, paratum fiat ad
susceptionem perfects rationis. Latuit igitur, quemadmodum
dicunt, Demiurgum conseminatus insufflationi ejus a Sophia
spiritalis homo, inenarrabili virtute et providentia. Quemadmo-
dum enim Matrem suam ignoravit, sic et semen ejus. Quod
etiam ipsum Ecclesiam esse dicunt, exemplum superioris Eccle-
sie: et huno esse in semetipsis hominem volunt, uti habeant
animam quidem a Demiurgo, corpus autem a limo, et carneum
8 materia, spiritalem vero hominem a matre Achamoth.
11. Cum sint igitur tria, alterum materiale (quod etiam
sinistrum vocant) ex necessitate perire dicunt, quippe cum nullam
spirationem incorruptele recipere possit: Animale vero (quod
etiam dextrum appellant) cum sit medium spiritalis et materialis,
the Demiurge, as being animal, could
have no cognizance, was secretly infused
into him, and by this means passed into
the living, though otherwise animal
souls that he made.
1 Λόγου may be added to τελείου,
because the translator wrote perfecte
rationis, while TERTULLIAN has, Sermoni
perfecto.
3 Hence TERTULLIAN speaks of the
Trinitas Hominis apud | Valentinum.
Prescr. Her.7. The translation is my
authority for reading ἐπιδέξασθαι in lieu
of ἐπιδείξασθαι. The reader may com-
pare the account in the Didasc. Or. ὃ 56:
τὸ μὲν οὖν πνευματικὸν φύσει σωζόμενον,
τὸ δὲ ψυχικὸν αὐτεξούσιον ὃν ἐπιτηδειότητα
ἔχει πρός re πίστῳ καὶ ἀφθαρσίαν καὶ
πρὸς ἀπιστίαν καὶ φθορὰν κατὰ τὴν οἰκείαν
αἵρεσιν᾽ τὸ δὲ ὑλικὸν φύσει ἀπόλλυται.
4—2
LIB. I. i. 11.
GR. 11.
MASS. .ܐܥ .ܐ 1.
ef. p. 60. n. 3.
Matt. v. 13,14.
52 ANIMALE.
MATERIALE.
καὶ ὑλικοῦ, ‘exeioe χωρεῖν, ὅπου ὧν καὶ τὴν πρόσκλισιν ποιήση-
Tat? τὸ δὲ πνευματικὸν ἐκπεπέμφθαι, ὅ ὅπως ἐνθάδε τῷ ψυχικῷ
συζυγὲν μορφωθῇ, συμπαιδευθὲν αὐτῷ ἐν TH ἀναστροφή. Καὶ
^ 59 ܐ , 4 Ψ ܘ , ^ ^ ܠ ܕ ܶ
τοῦτ᾽ εἶναι λέγουσι τὸ adas, Kat TO hws TOU κόσμου" €€
et ^^ ~ ܝܚ ^ ,
yap "τῶν ψυχικῶν [τῷ ܙܝܐܕ | καὶ αἰσθητῶν παιδευμάτων.
~ 4
Δι᾽ dv καὶ κόσμον κατεσκευάσθαι λέγουσι, καὶ τὸν Σωτῆρα de
ἐπὶ τοῦτο παραγεγονέναι τὸ ψυχικὸν, ἐπεὶ καὶ αὐτεξούσιόν
, ܗ 28 , *Q NEN" , % 2 4
ἐστιν, ὅπως avro σώση. "Mv yap ἤμελλε σώζειν, τὰς ἀπαρχὰς
4 ^ , , 9 ܠ a ^ 9 ܠ ܠ
αὐτῶν εἰληφέναι φάσκουσιν, απὸ μὲν τῆς Αχαμὼθ TO ܗܘܐ
4 9 ܠ 4 ^ ^ , ἢ 4 8
ματικὸν, ἀπὸ de τοῦ Δημιουργοῦ ἐνδεδύσθαι τὸν ψυχικὸν
Χριστὸν, ἀπὸ δὲ τῆς οἰκονομίας "περιτεθεῖσθαι σῶμα ψυχικὴν
ἔχον οὐσίαν, κατεσκευασμένον δὲ ἀῤῥήτῳ τέχνη, πρὸς τὸ καὶ
“ἀόρατον, καὶ ἀψηλάφητον, [ leg. ὅρατον καὶ ψηλάφητον] `
καὶ παθητὸν γεγενῆσθαι" “καὶ ὑλικὸν δὲ οὐδ᾽ ὁτιοῦν εἰληφέναι
iluc redigi, quocunque declinaverit: Spiritale vero emissum
esse, uti hic animali conjunetum formetur, coéruditum ei in
conversatione. Et hoc esse dicunt, sal, et lumen mundi. Opus
erat enim animali sensibilibus disciplinis. Ob quam causam et
mundum fabricatum dicunt, et Salvatorem autem ad hoc venisse
animale, quia suze potestatis est, ut id salvet. — Quse enim salva-
turus erat, eorum primitias eum suscepisse dicunt: ab Achamoth
quidem spiritale, à Demiurgo autem indutum psychicum (id est
animalem) Christum, a dispositione autem circumdatum corpus,
animnalem habens substantiam, paratum vero inenarrabili arte,
ut et visibile, et palpabile, et passibile fieret. Et hylicum autem
1 ἐκεῖσε χωρεῖν, i. e. Inter materialem
εἰ spiritalem nutanti, et illuc debito qua
plurimum annuerit, TERT. 26. The
yuxixol become more and more con-
firmed either in all faith and goodness,
or in infidelity and corruption, they
alone having freedom of will.
3 Indiguisse enim animalem etiam
sensibilium | disciplinarum. TERT. 26.
But the spiritual seed needed the ani-
ma] discipline of life, see p. 58, and for
this reason GRABE’S conjecture expressed
within brackets is unnecessary ; although
confirmed by the translator and Ter-
tullian.
3 ἀπὸ δὲ τῆς οἰκονομίας. Hence we
may trace back to the Gnostic period
the Apollinarian notion that the body
of Christ was of a heavenly constitution,
and not truly of this earth earthy.
4 *Oparór καὶ ψηλάφητον is the un-
doubted reading; compare with the
translation TERTULLIAN’s words, Quo
congressui, ct conspectui, ܐ contactui, et
defunctui, ingratis subjaceret. The pas-
sage as altered has been almost tran-
scribed by THEODORET, n. 5. The pro-
posed reading is fully confirmed, $ ao.
5 The doctrine of VALENTINUS,
therefore, as regards the human nature
of Christ was essentially Docetic. His
body was animal but not material, and
SPIRITALE. 53
, 9 , a 4 > 1 ܗܘ ܢ 4 L4
λέγουσιν αὐτόν: μὴ ‘yap εἶναι τὴν ὕλην δεκτικὴν σωτηρίας.
Τὴν δὲ συντέλειαν ἔσεσθαι, ὅταν μορφωθῇ καὶ τελειωθῇ * γνώ-
σει πᾶν τὸ πνευματικὸν, τοντέστιν οἱ πνευματικοὶ ἄνθρωποι,
e a , “A [4 4 o ^^ A ^ "A ,
οἱ τὴν τελείαν γνῶσιν ἔχοντες περί eov καὶ τῆς χαμώθ'
, ܠ , > ἢ e , 9 ,
μεμνημένους δὲ μυστήρια εἶναι τούτους ὑποτίθενται. Σπαιδεύ-
θησαν γὰρ τὰ ψυχικὰ οἱ ψυχικοὶ ἄνθρωποι, οἱ δι ἔργων καὶ
, ^ , A a 4 , ^
πίστεως ψιλῆς βεβαιούμενοι, καὶ μὴ τὴν τελείαν γνῶσιν
nihil omnino suscepit: non enim esse hylicum capacem salutis.
Consummationem vero futuram, cum formatum et perfectum
fuerit scientia omne spiritale, hoc est, homines qui perfectam
agnitionem habent de Deo, et hi qui ab Achamoth initiati sunt
mysteria: esse autem hos semetipsos dicunt. Erudiuntur autem
*psychica (id est animalia) psychici (id est animales) homines,
qui per operationem et fidem nudam firmantur, et non perfectam
only visible and tangible as having been
formed κατ᾽ οἰκονομίαν and κατεσκευασ-
μένον ἀῤῥήτῳ τέχνῃ. ᾿Απὸ δὲ τῆς olkovo-
plas περιθέσθαι σῶμα ψυχικὴν ἔχον οὐσίαν,
ἀῤῥήτῳ δὲ σοφίᾳ πεποιημένον, πρὸς τὸ
ἁπτὸν καὶ ὁρατὸν γενέσθαι καὶ παθητόν.
Tuxop. Har. Fab. 1. 7. This is also
sketched out in its usual chiaro-oscuro
style in the Didasc. Or., still with suffi-
cient distinctness to justify the assertion
that VALENTINUS in this respect taught
Docetic error, e. g. ἀλλὰ καὶ οὗτος ὁ
ψυχικὸς Χριστὸς, ὃν ἐνεδύσατο, ἀόρατος
ἦν, ἔδει δὲ τὸν εἰς κόσμον ἀφικνούμενον, ἐφ᾽
gre ὀφθῆναι, κρατηθῆναι, πολιτεύσασθαι
καὶ αἰσθητοῦ σώματος ἀντέχεσθαι. Σῶμα
τοίνυν αὐτῷ ὑφᾶναι ἐκ τῆς ἀφανοῦς ψυχι-
κῆς οὐσίας δυνάμει δὲ θείας ἐκ κατασκευῆς
εἰς αἰσθητὸν κόσμον ἀφιγμένον. § 50.
Again, ἵνα ἴδωσιν εἰς ὃν ἐξεκέντησαν"
ἐξεκέντησαν δὲ τὸ φαινόμενον, ὃ ἦν σὰρξ
τοῦ ψυχικοῦ. 8 62. The observation of
TERTULLIAN therefore is perfectly just ;
ܐܪܐ carnis nostre habitum alienando a
Christo a spe ctiam salutis expellant.
c. 26.
1 ܐܐܟ was the generic attribute
wherein Nus was evolved from Bythus,
and the other emanations in succession
after Nus. So THEODOTUS saysof Bythus,
“Ayvworos οὖν ὁ Πατὴρ ὧν ἠθέλησεν
γνωσθῆναι τοῖς αἰῶσι.... ἑαυτὸν ἐγνωκὼς
πνεῦμα γνώσεως οὔσης ἐν γνώσει προέβαλε
τὸν μονογενῆ. Did. Or. 8 7. It was also
the spiritual seed derived from the Ple-
roma that made perfect the initiated. So
CL. AL. STROM. 11, of δὲ ἀπὸ Οὐαλεντίνου,
τὴν μὲν πίστιν τοῖς ἁπλοῖς ἀπονείμαντες
ἡμῖν, αὐτοῖς δὲ τὴν γνῶσιν, τοῖς φύσει
σωζομένοις κατὰ τὴν τοῦ διαφέροντος
πλεονεξίαν σπέρματος, ἐνυπάρχειν βού-
λονται, μακρῷ δὲ κεχωρισμένην πίστεως,
ἢ τὸ πνευματικὸν τοῦ ψυχικοῦ λέγοντες.
3 Is the meaning of the author ex-
pressed here by the Greek text or by
the Latin version? GRABE says the
latter ; the foreign editors, BILLIus, Ju-
NIUS, MASSUET, and STIEREN prefer the
Greek ; and, I think, justly ; for as the
Benedictine editor says, 7641 enim sese
Jactabant perfectos et semina electionis, ut
paullo inferius Irencus, ut qui a matre
Achamoth spiritale semen participassent,
καὶ ἰδιόκτητον ἄνωθεν ἀπὸ τῆς ἀῤῥήτου
καὶ ἀνονομάστον συζνγίας συγκατεληλυ-
θυῖαν ἔχειν τὴν χάριν, qua scilicet a matre
sua accepta, mysteriis. initiati. fuerant.
Hinc subditur, διὸ kal ἐκ πάντος τρόσφυ
LIB. 1. i. 11.
GR. I. i. 11.
MASS. I. vi.1.
δεῖν αὐτοὺς ἀεὶ τὸ τῆς cvjvylas ueri. ὁ ᾿
μυστήριον. p. 57.
54 CATHOLICOS ANIMALES
» 1 , ܀ A ^ 9 ,܀ ew ’
LIB. Lin. ἔχοντες" εἶναι δὲ τούτους ἀπὸ τῆς ᾿Εκκλησίας ἡμᾶς λέγουσι"
ORTI 05 4 ܢ e - 4 9 a > 4 4 A ^ I? 0. δὶ
«3 διὸ καὶ ἡμῖν μὲν ἀναγκαῖον εἶναι τὴν ἀγαθὴν πράξιν 'ἀπο- 9
^ 4
φαίνονται: ἄλλως γὰρ ἀδύνατον σωθῆναι. Αὐτοὺς δὲ μὴ διὰ
, ܢ ܐ ܢ ܝ 4 2 ὔ a > ,
πράξεως, QÀÀa δια τὸ “φύσει πνευματικοὺς εἶναι, παντὴ τε
καὶ πάντως σωθήσεσθαι δογματίζουσιν. Ὡς γὰρ τὸ χοϊκὸν
ἀδύνατον σωτηρίας μετασχεῖν" (οὐ γὰρ εἶναι λέγουσιν αὐτοὶ
~ @
δεκτικὸν αὐτῆς) οὕτως πάλιν τὸ πνευματικὸν θέλουσιν οἱ
αὐτοὶ [ ὁ θέλουσιν αὐτοὶ] εἶναι ἀδύνατον φθορὰν καταδέξ-
3 .. Ἅ e , , , 40 4
ασθαι, xdv ὁποίαις συγκαταγένωνται πράξεσιν. ν γὰρ
agnitionem habent. Esse autem hos nos, qui sumus ab Eccle-
sia, dicunt. Quapropter et nobis quidem necessariam esse bo-
nam conversationem respondent: aliter enim impossibile esse
salvari. Semetipsos autem non per operationem, sed eo quod
sint naturaliter spiritales, omnimodo salvari dicunt. Quemad-
modum enim choicum impossibile est salutem percipere, (non
enim esse illum capacem salutis dicunt,) sic iterum quod spiritale
(quod semetipsos esse volunt) impossibile esse corruptelam
1 ἀποφαίνονται. The translator read
ἀποκρίνονται, a variation of no great
importance, only the conjecture may be
hazarded whether twoxplvovras was not
originally written by IRENZvs.
3 τὸ μὲν πνευματικὸν φύσει σωζόμε-
γον. Didasc. Or. PBASILIDES held the
same opinion, in affirming ἐκλογὴν ....
ὑπερκόσμιον φύσει οὖσαν. Strom. IV. 540.
φύσει τις τὸν Θεὸν ἐπίσταται ws Βασιλεί-
δης οἴεται. Strom. ¥. 545. φύσιν καὶ
ὑπόστασιν.... οὐχὶ δὲ ψυχῆς αὐτεξουσίον
λογικὴν σνγκατάθεσιν λέγει τὴν πίστιν.
Ibid.
3 These monstrous notions were first
entertained by Simon Magus, as we
learn from HIPPOLYTUS: ἀλλὰ καὶ μακα-
plfovew ἑαυτοὺς ἐπὶ τῇ ξένῃ μίξει, ταυτὴν
εἶναι λέγοντες τὴν τελείαν ἀγάπην, καὶ
τὸ, ἅγιος ἁγίων. ... λλη... .ος ἁγιασθή-
σεται [perhaps ἅγιος ἁγίων μελήσεται,
οἷς ἁγιασθήσεται]. Οὐ γὰρ μὴ κρατεῖσθαι
avrovs ἐπί τινι νομιζομένῳ κακῷ, λελύ-
τρωνται γάρ. Philos. V1. 19. The pro-
posed insertion is partly supported by
the words of IRENJEUS that shortly
follow, when he says the Valentinian
Gnostic professed del τὸ τῆς συζνγίας
μελετᾶν μυστήριον. ORIGEN, as GRABE
observes, charges Heracleon with hold-
ing the same execrable notion, Comm.
wm Joh. and CLEMENT of Alexandria
says the same of the Basilidians, ws
ἤτοι ἐχόντων ἐξουσίαν καὶ τοῦ ἁμαρτεῖν
διὰ τὴν τελειότητα, ἣ πάντως γε σωθησο-
μένων φύσει, κἂν νῦν ἁμάρτωσι διὰ τὴν
ἔμφυτον ἐκλογὴν, ἐπεὶ μηδὲ ταῦτα αὐτοῖς
πράττειν συγχωροῦσιν οἱ προπάτορες τῶν
δογμάτων. CLEM. AL. Strom. II. 427.
Hence BEAUSOBRE says, Hist. de Man.
IV. iii. 17, Mais quand les maurs. des
Basilidiens auroient été cent fois plus
corrompues, c'est une haute injustice de
sen prendre aux chefs de leur secte.
AUGUSTINE declares of Eunomius, Fertur
usque adeo fuisse bonis moribus inimicus,
ut asseveraret, quod nthil cuique. obesset
quorumlibet perpetratio ac perseverantia
peccatorum, δὲ hujus, qua ab illo docebatur,
Jidei particeps esset. De Heer. 54. As most
errors recur at different periods, 80 even
this was not too gross for John of Leyden
SEIPSOS SPIRITALES DICEBANT. δῦ
4
τρόπον χρυσὸς ev βορβόρῳ κατατεθεὶς οὐκ ἀποβάλλει τὴν ' .ܙܐ 1.1,
. . GR. L1. 1L.
καλλονὴν αὐτοῦ, ἀλλὰ τὴν ἰδίαν φύσιν διαφυλάττει, TOU MASS.I.vi.%
, δὲ 9 ὃ ^ ܐ , 4 , e δὲ ܕ
βορβόρου μηδὲν ἀδικῆσαι δυναμένου τὸν χρυσόν: οὕτω δὲ xai
αὐτοὺς λέγουσι, Kdv ἐν ὁποίαις ὑλικαῖς πράξεσι καταγένωνται,
μηδὲν αὐτοὺς παραβλάπτεσθαι, μηδὲ ἀποβάλλειν τὴν πνευμα-
τικὴν ὑπόστασιν.
ܠ ^
I2. Διὸ δὴ καὶ rà ἀπειρημένα πάντα ἀδεῶς οἱ τελειό-
, e^ ^
Tarot πραττουσιν αὐτῶν, περὶ ὧν ai γραφαὶ διαβεβαιοῦνται,
ܪ ^ 9 A , ^ a , N
τοὺς ποιοῦντας avra βασιλείαν Θεοῦ μὴ κληρονομήσειν. Καὶ
γὰρ "εἰδωλόθυτα διαφόρως [ἀδιαφόρως] ἐσθίουσι, μηδὲ
[μηδὲν] μολύνεσθαι ὑπ᾽ αὐτῶν ἡγούμενοι: καὶ ἐπὶ πᾶσαν
ܝ a ^ 0 ^ 12 , 4 4 ^ 4 ὃ , ,
ἑορτάσιμον τῶν ἐθνῶν " τέρψιν εἰς τιμὴν τῶν εἰδώλων γινομένην
πρώτοι συνίασιν, ὡς μηδὲ τῆς παρὰ Θεῷ καὶ ἀνθρώποις
μεμισημένης τῆς τῶν θηριομάχων καὶ μονομαχίας ἀνδροφόνον
percipere, licet in quibuscunque fuerint factis. Quemadmodum
enim aurum in ceno depositum non amittit decorem suum, sed
suam naturam custodit, cum coenum nihil nocere auro possit:
sic et semetipsos dicunt, licet in quibuscunque materialibus
operibus sint, nihil semetipsos noceri, neque amittere spiritalem
substantiam.
12. Quapropter et intimorate omnia que vetantur hi, qui
sunt ipsorum perfecti, operantur, de quibus Seripturs confir-
mant, quoniam qui faciunt ea, Regnum Dei non hareditabunt, cat v.21.
Etenim idolothyta indifferenter manducant, nihil inquinari ab
its putantes, et in omnem diem festum ethnicorum pro voluntate
in honore *idolorum [4. pro voluptate in honorem Deorum]
factum primi conveniunt; uti in nihilo quidem abstineant, quod
est apud Deum et apud homines odiosum muneris ‘homicidiale
in the 16th century, or for the Mor-
monite in the nineteenth.
1 The use of meats offered to idols
was forbidden in the first synod, Acts
xv. 20, xxi. 25; but the offence con-
tinued ; so it arose in the Church of
Corinth, 1 Cor. viii. 10, it reappeared
in the Church of Pergamos, Rev. ii. 14,
and of Thyatira, 20; and is mentioned
with reprobation by TERTULLIAN, de
Idol., de Spectac., ORIGEN, Vit. c. Cels.,
Crprian de Lapsis, &c., whose words are
quoted by FEUARDENTIUS.
3 Tépyu. The Latin translation,
pro voluntate, indicates the preposition
διὰ, itself a very possible corruption of
καὶ, which would give a very clear
gense.
3 Idolorum has been placed in the
text rather arbitrarily by GRABE; the
Arundelian and other MSS. exhibit
eorum ; Deorum, therefore, is the more
probable reading.
* GRABE considers that for ܡ
56 VALENTINIANORUM
LIB I. i. 12 θέας ἀπέχεσθαι ἐνίους αὐτῶν. Οἱ δὲ καὶ ταῖς τῆς σαρκὸς
MASS: Lv. ἡδοναῖς κατακόρως δουλεύοντες τὰ σαρκικὰ τοῖς σαρκικοῖς, καὶ
τὰ πνευματικὰ τοῖς πνευματικοῖς ἀποδίδοσθαι λέγουσι. Kai οἱ
ὃ ὃ 4 ܠ ܕܗ =< 9 9 e ܝ ὃ ὃ ܠ . ^ 9 ܙ
μεν αὐτῶν λαθρα τὰς διδασκομένας ὑπ᾽ αὐτῶν τὴν diWaxny
ταύτην γυναῖκας διαφθείρουσιν, ws [πολλαὶ] πολλάκις ὑπ᾽
ἐνίων αὐτῶν ἐξαπατηθεῖσαι, ἔπειτα ἐπιστρέψασαι γυναῖκες εἰς
τὴν ἐκκλησίαν τοῦ Θεοῦ, σὺν τῇ λοιπῆ πλάνη καὶ τοῦτο
4 , e A 4 ܠ A A 4 ,
ἐξωμολογήσαντο" oi de καὶ κατὰ TO φανερὸν ἀπερυθριάσαντες,
ὧν dv ἐρασθῶσι γυναικῶν, ταύτας am’ ἀνδρῶν ἀποσπάσαντες,
ἰδίας γαμετὰς ἡγήσαντο. ΓΑλλοι δὲ αὖ πάλιν σεμνῶς κατ᾽
ἀρχὰς, ὡς μετ᾽ ἀδελφῶν προσποιούμενοι συνοικεῖν, προϊόντος
ܝ ܠ e ~ * ^ ܝܢ ܝ , 9 , ^
τοῦ χρόνου ἠλέγχθησαν, ἐγκύμονος τῆς ἀδελφῆς ὑπὸ τοῦ
ἀδελφοῦ γενηθείσης. ΚΚαὶ ἄλλα δὲ πολλὰ μυσαρὰ καὶ ἄθεα
, e -^ A 4 ܠ , ^ ^ ,
WPATTOVTES, ἥμων μέν διὰ τὸν φόβον τοῦ Θεοῦ φυλασσομενων
καὶ μέχρις ἐννοίας καὶ λόγου ἁμαρτεῖν, κατατρέχουσιν, ὡς
4 ὃ ~ M óc , , e 1 A e ^^
ἰδιωτῶν, xai μηδὲν ἐπισταμένων' ἑαυτοὺς δὲ ὑπερυψ οὔσι, v.s.
spectaculum. Quidam autem et carnis voluptatibus insatiabiliter
inservientes, carnalia carnalibus, spiritalia spiritalibus reddi
dicunt. Et quidam quidem ex ipsis clam eas mulieres, que
discunt ab eis doctrinam hane, corrumpunt: quemadmodum
multe sepe ab iis suassm, post converse mulieres ad Ecclesiam
Dei, cum reliquo errore et hoc confess sunt. Alii vero et
manifeste, ne quidem erubescentes, quascunque adamaverint
mulieres, has a viris suis abstrahentes, suas nuptas fecerunt.
Alii vero valde modeste initio, quasi eum sororibus fingentes
habitare, procedente tempore manifestati sunt, gravida sorore a
fratre facta. Et alia multa odiosa et irreligiosa facientes, nos
quidem, qui per timorem Dei timemus etiam usque in mentibus
nostris et sermonibus peccare, arguunt quasi idiotas, .et nihil
Bclentes; semetipsos extollunt, perfectos vocantes, et semina
electionis. Nos enim in usu gratiam accipere dicunt, quapropter
M.ASSUET
should be read bestiariorum et gladiato-
rum, bringing the translation into closer
harmony with the Greek text; but
munus was & term of the arena, very
nearly equivalent to the Spanish Fun-
cion (de toros, ἄς.) and meant the exhi-
bition of any public spectacle granted
in largesse to the people.
makes the appropriate citation from
SuETONIUS in Cws.: Bestias quoque ad
munus i comparatas trucidaverunt
. . Edidit spectacula varii generis, munus
gladiatorium, ludos etiam regionatim
urbe tota.
o7
PERDITI MORES.
τελείους ἀποκαλοῦντες, καὶ σπέρματα ἐκλογῆς. “Huas μὲν γὰρ LIB. I. i. 12.
Ii: 12.
ἐν χρήσει THY χάριν λαμβάνειν λέγουσι: διὸ καὶ ἀφαιρεθήσεσθαι MASS. L.vi. 4,
αὐτῆς [ αὐτήν |- αὐτοὺς δὲ ἰδιόκτητον ἄνωθεν ἀπὸ τῆς ἀῤῥήτου
4 , ^
xai ἀνονομάστου συζυγίας συγκατεληλυθυῖαν ἔχειν THY χάριν"
A ^ ^
Kai διὰ τοῦτο προστεθήσεσθαι αὐτοῖς. Διὸ καὶ ἐκ παντὸς ,
, ^ A ^ ^
τρόπου δεῖν αὐτοὺς ἀεὶ TO τῆς συζυγίας μελετᾷν μυστήριον.
a ^ ^
Kai τοῦτο πείθουσι τοὺς ἀνοήτους, αὐταῖς λέξεσι λέγοντες
ܗ . 0 4 I? , , ^ ܀ 9 e
οὕτως" ὃς ἂν ‘ev κόσμῳ γενόμενος γυναῖκα οὐκ ἐφίλησεν, ὥστε
4 ܢ 3 ^ 9 wv ° 9 9 , A 9 , 9
αὐτὴν “κρατηθῆναι, οὐκ ἔστιν ἐξ ἀληθείας, καὶ ov χωρήσει εἰς
4 ‘0 ܨ δὲ 9 4 , , 3 M ܬ ܬ
ἀλήθειαν: 0 ὃὲ ἀπὸ κόσμου γενόμενος, 3 [4 «ai | κρατηθεὶς
ܥ 4 , 4 4 , ὃ ܕ ܬ ܠ 4 A 4 -
γυναικί, ov χωρήσει eic ἀλήθειαν, δια τὸ μὴ ἐν [7 TO ἐν τῇ]
ܝ θ , ^ , A ܬ ^ * e ^ 4 4
ἐπιθυμίᾳ κρατηθῆναι γυναικός. Ata τοῦτο οὖν ἡμᾶς “καλοὺς
et auferri à nobis: semetipsos autem proprie possidere, desursum Mare. iv. 25.
ab inenarrabili et innominabili syzygia descendentem habere 0 ܡ
gratiam, et propterea adjici eis. Quapropter ex omni modo
oportere eos semper syzygie meditari mysterium. Et hoc
suadent insensibilibus iis sermonibus dicentes sic: Quicunque in
seculo est, et uxorem non amat, ut ei conjungatur, non est de
veritate, et non transiet in veritatem. Qui autem de seculo
est mixtus mulieri, non transit in veritatem : quoniam in con-
cupiscentia mixtus est mulieri.
1 There is a distinction intended by
the change of preposition ἐν xéopy....
ἀπὸ κόσμου, equivalent, as BILLIUS con-
jectures, to a similar expression in ST
JoHN, where our Lord says of his disci-
ples that they were ἐν τῷ κόσμῳ, but
not ἐκ τοῦ κόσμον. So the Valentinian,
though tn the world, claimed to be not
of the world which the ψυχικὸς was.
3 For αὐτὴν κρατηθῆναι the Latin
translator seems to have read αὐτῇ xpa- `
θῆναι. The same observation will apply
to «κρατηθεὶς and κρατηθῆναι γυν.
3 There is no authority for cancelling
the two negative particles μὴ, as Mas-
SUET has done; but they destroy the
sense, and are ignored by the translator.
I have, therefore, judged it best to
hazard a conjectural emendation in either
place, whereby the sense of the transla.
tion is preserved. The author's meaning
Quapropter nobis quidem, quos
is probably this: That no man is ἐξ
ἀληθείας, who does not express, by an
earthly cvjvyía, the likeness of the
heavenly συζνγίαιε ; but all are not of the
spiritual seed; and any other, ὁ ἀπὸ
κόσμου, representa nothing heavenly by
a συζνγία ἐν ἐπιθυμίᾳ, and as such has
nothing in common with heavenly truth.
4 The Greek text plainly requires
correction. BiILLIUS, and after him the
Benedictine, MA88UET and STIEREN, pro-
pose to read ἡμῖν μὲν οὖς ψνχικοὺς óvo-
μάζουσι.... ἀναγκαίαν τὴν éykpáreiay
κιτλ, GRABE only cancels the word
καλοὺς, which makes sense, but certainly
does not express the translator’s words.
I am inclined to think that the pre-
sent text represents the following con-
struction; διὰ τοῦτο οὖν ἡμῖν ots καὶ
ψυχικοὺς ὀνομάζουσι .... ἀναγκαίαν τὴν
ἐγκρ. k.T.À.
58 RERUM OMNIUM
LIB. I. i. 12 ψυχικοὺς ὀνομάζουσι, καὶ ἐκ κόσμου εἶναι λέγουσι, καὶ ἀν-
MASS Ivi. αγκαίαν ἡμῖν τὴν ἐγκράτειαν καὶ ἀγαθὴν πράξιν, ἵ ἵνα δι’ αὐτῆς
ἔλθωμεν εἰς τὸν τῆς 'μεσότητος τόπον" αὐτοῖς δὲ πνευματικοῖς
τε καὶ τελείοις καλουμένοις μηδαμῶς" οὐ γὰρ πράξις εἰς πλήρωμα
εἰσάγει, ἀλλὰ τὸ σπέρμα τὸ ἐκεῖθεν νήπιον ἐκπεμπόμενον,
^éyOà δὲ τελειούμενον. Ὅταν δὲ πᾶν τὸ σπέρμα τελειωθῇ, τὴν ܡ .)ܐ
μὲν ᾿Αχαμὼθ τὴν μητέρα αὐτῶν μεταβῆναι τοῦ τῆς μεσότητος
τόπου λέγουσι, καὶ ἐντὸς πληρώματος εἰσελθεῖν, καὶ ἀπο-
λαβεῖν τὸν νυμφίον αὐτῆς τὸν Σωτῆρα, τὸν ἐκ πάντων γε-
γονότα, ἵνα συζυγία γένηται τοῦ Σωτῆρος καὶ τῆς Σοφίας
τῆς ᾿Αχαμώθ. Kat τοῦτο εἶναι 3yvu xov καὶ νύμφην, “νυμφῶνα
psychicos vocant, et de szeculo esse dicunt, necessariam conti-
nentiam, et bonam operationem, uti per eam veniamus in
medietatis locum. Sibi autem, spiritalibus et perfectis vocatis,
nullo modo. Non enim operatio in Pleroma inducit, sed semen
quod est inde pusillum quidem emissum, hic autem perfectum
factum. Cum autem universum semen perfectum fuerit, Acha-
moth quidem matrem ipsorum transire de medietatis loco dicunt,
et intra Pleroma introire, et recipere sponsum suum Salvatorem,
qui est ex omnibus factus, uti syzygia fiat Salvatoris et Sophie,
que est Achamoth. Et hoc esse sponsum et sponsam: nym-
1 μεσότητος τόπον, i.e. in the inter-
mediate condition between the Pleroma
and the seven heavens, which was the
dwelling of Achamoth, until the con-
summation spoken of in the sequel,
when Achamoth enters the Pleroma, but
leaves without, τὰς τῶν δικαίων ψυχὰς,
the souls of the just, with Demiurge,
among the yvxiwol. For that such is
the meaning of the δίκαιοι is evident
from the Didasc. Or., ἀπὸ δὲ τοῦ ᾿Αδὰμ
τρεῖς φύσεις γεννῶνται, πρώτη μὲν ἡ 68
γος, ἧς ἦν Katy δευτέρα δὲ ἡ λογικὴ καὶ
ἡ δικαία, ἧς ἣν Αβελ' τρίτη δὲ ἡ πνευμα-
τικὴ, ys ἦν Σήθ. § 54.
3 ἐνθὰ δὲ, GRABE’S proposed read-
ing, instead of ἐκθαδέ, which he retains
in the text. STIEREN overlooked his
note, Lege cum veteri tnterprete ἔνθα
δέ.
3 At the risk of wearying the reader,
it is repeated that one portion of the
Valentinian scheme reflecta another;
omnia in imagines urgent, says TERTUL-
LIAN, plane et ipsi imaginaris Christiani.
Achamoth, the formal origin of the
spiritual seed, the Church, [§ 10, end,]
upon entering the Pleroma was to be
united with her ev(vyos, Soter, the col-
lective excellence of the Pleroma and
head of the Church; just as the Aton
Ecclesia, or ideal Church in the Divine
Pleroma, had as her σύζνγος, ܗܡܚ ܘܓܘ
the prototypal divine symbol of the
Man Christ Jesus, the ZEon ἄνθρωτος.
4 The Valentinian, as might be ex-
pected, made his appeal to Matt. xxv. 6,
&c. For νυμφῶνα δὲ τὸ πᾶν πλήρωμα,
TERTULLIAN has, Hie erit in Scripturis
sponsus, ct sponsalis Pleroma. 31.
CONSUMMATIO. 59
δὲ τὸ πᾶν πλήρωμα. Τοὺς δὲ πνευματικοὺς ᾿ἀποδυσαμένους 118.1...1.
τὰς ψυχὰς καὶ πνεύματα νοερὰ γενομένους, ἀκρατήτως καὶ MASS. I. vil.
ἀοράτως ἐντὸς πληρώματος εἰσελθόντας νύμφας ἀποδοθή-
σεσθαι τοῖς περὶ τὸν Σωτῆρα ἀγγέλοις. Tov δὲ Δημιουργὸν
μεταβῆναι καὶ αὐτὸν εἰς τὸν τῆς μητρὸς "Σοφίας τόπον,
τουτέστιν ἐν TH μεσότητι' Tas Te τῶν δικαίων ψυχὰς ἀνα-
παύσεσθαι καὶ αὐτὰς ἐν τῷ τῆς μεσότητος τόπῳ. Μηδὲν γὰρ
ψυχικὸν ἐντὸς πληρώματος χωρεῖν.
13. Τούτων δὲ γενομένων οὕτως, τὸ ἐμφωλεῦον τῷ
κόσμῳ πῦρ ἐκλάμψαν καὶ ἐξαφθὲν, καὶ βϑκατεργασάμενον ef. 11. 58.
πάσαν ὕλην συναναλωθήσεσθαι αὐτῆ, καὶ εἰς τὸ μηκέτ᾽ εἶναι
χωρήσειν διδάσκουσι. Tov de Δημιουργὸν μηδὲν τούτων ἐγνω-
phonem vero universum Pleroma. Spiritales vero exspoliatos Matt. ix. 16.
animas, et spiritus intellectuales factos, 5inapprehensibiliter et
invisibiliter intra Pleroma ingreasos, sponsas reddi iis qui circa
Salvatorem sunt angelis. Demiurgum vero transire et ipsum
in matris suse Sophie locum, hoc est, in medietatem. Justorum
quoque animas frefrigerare et ipsas in medietatis loco. Nihil
enim psychicum intra Pleroma transire.
13. His autem factis ita, is qui latet in mundo ignis ex-
ardescens et comprehendens, universam materiam consumit, et
ipsum simul consumptum abire in id, ut jam non sit. Demiurgum
autem nihil horum cognovisse ostendunt ante Salvatoris adventum.
1 ἀποδυσαμένου: τὰς yvxáds. Their
souls were the creation of Demiurgus,
their spirits were secretly infused by
Achamoth, § 10, end. A separation is
now effected, and the spirit is admitted
to the Pleroma, while the indestructible
soul rests in heaven. To δὸ ἐντεῦθεν
ἀποθέμενα τὰ πνευματικὰ τὰς ψυχὰς,
ἅμα τῇ μητρὶ κομιζομένῃ τὸν νυμφίον,
κομεζόμενα καὶ αὐτὰ τοὺς νυμφίους τοὺς
ἀγγέλους ἑαυτῶν, εἰς τον νυμφῶνα ἐντὸς
τοῦ ὅρου εἰσίασι, καὶ πρὸς τὴν τοῦ πνεύ-
ματος ὄψιν ἔρχονται, αἰῶνες νοεροὶ γενό-
μενα, εἰς τοὺς νοεροὺς καὶ αἰωνίους γάμους
τῆς ovivylas. § 64.
3 i, e. τῆς ᾿Αχαμώθ.
3 κατεργασάμενον. The translator
seems to have read κατακαυσάμενον ;
possibly also for comprehendens, he may
have written comburens.
4 Material fire, as every thing else
that is material, having no prototype in
the Pleroma, should burn itself out. So
TERTULLIAN, Tune credo ignis ille erum-
pet, εἰ universam substantiam depopulatus,
$pse quoque decineratis omnibus in nihilum
Jinietur. c. 32. Compare also Didasc.
Or. § 81, and n. 3, p. 48.
5 Inapprehensibiliter. Jd est ut
superioribus potestatibus nec detineri nec
videri queant, ut inferius. explicabitur.
Ed. Bened.
6 [nterpres, refrigerare, passive ac-
cepit, sicut moz apparet ex 8 14. Homi-
nem animalem, st meliora elegerit, in loco
medietatis refrigeraturum. GRABE.
60 SALVATOR
, * , ܠ ^ ^ ^ , E ܢ δὲ
118.1....3. κέναι ἀποφαίνονται πρὸ τῆς τοῦ Σωτῆρος παρουσίας. Ec: de
. Δι 1. . ܢ
MASS. I. vli. οἱ λέγοντες ᾿ προβαλέσθαι αὐτὸν καὶ Χριστὸν υἱὸν ἴδιον, ἀλλὰ
et TIL 18 31, καὶ ψυχικόν' [καὶ] περὶ τούτου διὰ τῶν Προφητῶν λελαλη- 9.3
32, , > δὲ - 4 ܪ , ὃ , , ܐ
κέναι. Kiva de τοῦτον τὸν διὰ Μαρίας διοδεύσαντα, καθαπερ
ܠ 2 ܐܗ ^ e , 1 * ^ , 8 ^ ,
ὕδωρ " διὰ σωλῆνος ὁδεύει, Kal εἰς τοῦτον ἐπὶ ToU βαπτίσμα-
^ 9 ^ A 4 A ^ , 9 ܢܝ
τος κατελθεῖν ἐκεῖνον τὸν ἀπὸ τοῦ llA»pópnaTos ex παντων
^ e 4
Σωτῆρα, ἐν εἴδει περιστερᾶς" γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ
9 A 9 ܠ ^ 9 A , , To Φ
αὐτὸ [ 2. ἀπὸ] τῆς ᾿Αχαμὼθ σπέρμα πνευματικόν. Tov οὖν
Κύριον ἡμῶν ἐκ τεσσάρων τούτων σύνθετον γεγονέναι φά-
/ σκουσιν, ἀποσώζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ πρώτης
Sunt autem qui dicunt emisisse eum Christum filium suum, sed
et animalem: et de hoc per Prophetas locutum esse. Esse
autem hunc qui per Mariam transierit, quemadmodum aqua per
tubum transit, et in hune in baptismate descendisse illum qui
esset de Pleromate ex omnibus Salvatorem in figura columba:
fuisse autem in eo et illud quod est ab Achamoth semen spiritale.
Dominum igitur nostrum ex quatuor iis compositum fuisse
1 So TERTULLIAN, Esse etiam Demi-
urgo suum Christum, filium naturalem.
27. Similarly the Didasc. Or., Οὗτος
(ὁ Δημιουργὸς sc.) ws εἰκὼν πατρὸς πατὴρ
γίνεται, καὶ προβάλλει πρῶτον τὸν ψυχικὸν
Χριστὸν υἱοῦ εἰκόνα. ὃ 47.
3 διὰ σωλῆνος. Compare TERTULL. De
Carne Christi, 2, and De Res. Carnis, 1.
Thus we may trace back to the Gnostic
period the Apollinarian error, closely
allied to Docetic, that the body of Christ
was not derived from the Blessed Virgin,
but that it was of heavenly substance,
and was only brought forth into the
world by her instrumentality. The
Catholic faith was never other than this,
that the creation of the first germ of
Christ’s human nature at the Annuncia-
tion, and the inseparable union with it
of the Godhead, was one act of Almighty
Power, whereby Christ, both God and
Man, is one Christ. GRABE quotes
from THEODORET, Ep. 145, ad Mon.
CPtanos, Σίμων μὲν yap καὶ Μένανδρος,
Κέρδων καὶ Μαρκίων παντάπασιν ἀρνοῦν-
ται τὴν ἐνανθρώπησιν, καὶ τὴν ἐκ παρθέ-
vou γέννησιν μυθολογίαν ἀποκαλοῦσι.
Βαλεντῖνος δὲ καὶ Βασιλείδης, καὶ Βαρδη-
σάνης, καὶ ᾿Αρμόνιος, καὶ οἱ τῆς τούτων
συμμορίας, δέχονται μὲν τῆς παρθένου τὴν
κύησιν καὶ τὸν τόκον᾽ οὐδὲν δὲ τὸν Θεὸν
λόγον ἐκ τῆς παρθένου προσειληφέναι
φασὶν, ἀλλὰ πάροδόν τινα δι᾿ αὐτῆς, ὥσπερ
διὰ σωλῆνος, ποιήσασθαι, ἐπιφανῆναι δὲ
τοῖς ἀνθρώποις φαντασίᾳ χρησάμενον᾽ καὶ
δόξας εἶναι ἄνθρωπος, ὃν τρόπον ὥφθη τῷ
᾿Αβραὰμ καί τισιν ἄλλοις τῶν παλαιῶν.
3 Ut spiritalem quidem susceperit. ab
Achamoth ; animalem vero, quem mox a
Demiurgo indutt, Christum; ceterum
corporalem, ex materiali substantia, sed
miro et inenarrabili rationis ingenio con-
&tructum, administrationis causam vi
contulisse, quo congreasui εἰ conspectui et
contactui et defunctui ingratis subjacerd.
TERT. 26. Afterwards the fourth com-
ponent element is added, Super hunc
itaque Christum. devolasse tunc in baptis-
matis sacramento Ten (liv, i. e. ᾿Ιησοῦν)
per efigiem columba. 27.
QUADRUPLEX. 61
᾿τετρακτύος" ἔκ τε τοῦ πνευματικοῦ, ὃ ἣν ἀπὸ τῆς ᾿Αχαμὼθ, LIB. 1.1. 18.
καὶ ἐκ τοῦ ψυχικοῦ, ὃ ὃ ἣν ἀπὸ τοῦ “Δημιουργοῦ, καὶ ἐκ τῆς MASS. b vil.
οἰκονομίας, ^9 ἦν κατεσκευασμένον ἀῤῥήτῳ τέχνη, καὶ ἐκ TOU p.52.
^ e^ A ^
Σωτῆρος, 0 3v κατελθοῦσα εἰς αὐτὸν περιστερά. Καὶ rovto
[ 7. τοῦτον] μὲν ἀπαθῆ διαμεμενηκέναι: (οὐ γὰρ ἐνεδέχετο
ܝ 9 4 3 9 , A $ ἢ e , 4 4 ὃ «
παθεῖν avrov ἀκράτητον kat ἀόρατον ὑπάρχοντα") kat ola
dicunt, servantem typum primogenite et primes *quaternionis;
de spiritali, quod erat ab Achamoth: et de animali, quod erat
de Demiurgo: et de dispositione, quod erat factum inenarrabili
arte: et de Salvatore, quod erat illa, quse descendit in eum
columba. Et hunc quidem impassibilem perseverasse: (non
enim possibile erat pati eum, cum esset incomprehensibilis et
invisibilis) et propter hoc ablatum esse, cum traheretur ad
1 In figuram principalis tetradis,
quatuor eum substantiis stipant; spiritali
Achamothiana, animali | Demturgina,
corporali Ine enarrativa (l. inenarrativa,
ἀῤῥήτῳ τέχνῃ) et illa Sotericiana, id est,
columbina, TERT. adv. Val. 27. The
Did. Or. $ 59, gives substantially the
same account, though not quite consecu-
tively; according to this account Christ
σπέρμα πρῶτον παρὰ τῆς τεκούσης ('Axa-
μὼθ ac.) ἐνεδύσατο... κατὰ δὲ τὸν τόπον
(1. τύπον) γενόμενος εὗρεν '19000v Χριστὸν
ἐνδύσασθαι τὸν προκεκηρνυγμένον.... ὄντα
εἰκόνα τοῦ Σωτῆρος. ᾿Αλλὰ καὶ ὁ ψυχικὸς
Χριστὸς ὃν ἐνεδύσατο, ἀόρατος ἣν. See
the quotation continued in note 5, p. 52.
To these three, the Achamothian, the
Demiurgian, and the material κατ᾽
οἰκονομίαν, must be added the efflux
from the Pleroma that descended as the
Dove in Baptism, mentioned before,
§ τό, καὶ ἡ περιστερὰ δὲ σῶμα ὥφθη, ἣν
οἱ μὲν τὸ ἅγιον ἀπὸ Οὐαλεντίνου (φασιν)
τὸ πνεῦμα τῆς ᾿Ενθυμήσεως τοῦ πατρὸς,
T» κατέλευσιν πεποιημένον ἐπὶ τὴν τοῦ
Αόγου σάρκα.
3 ὃ ἥν, referring to that which had
already been said, § 11. οἰκονομία is
expressed in Latin either by dispen-
satio or dispositio, or by administratio,
asin the Treatise adv. Val. 26; either
of the three preserves the fundamental
idea of a steward's duty, which is dis-
pensare, to weigh out, or disponere, to
set out, the master’s work to be per-
formed by each servant, or to minister
to his will As a theological term it
applies to the Incarnation, Christ being
the agent whereby God's eternal pur-
poses as regards man's salvation have
been dispensed ; the substitution, there-
fore, of dispensationis, proposed by
JUNIUS, is superfluous.
3 Et Soter quidem permansit in Christo
impassibilis, illesibilis, inapprehensibilis.
TERT. ?7.
4 pba, discessit ab illo in cognitione
Christi. TEgRT. 27. Soin the Did. Or.
§ 61, ᾿Απέθανεν δὲ, ἀποστάντος τοῦ κατα-
βάντος ἐπ᾽ αὐτῷ ἐπὶ τῷ ᾿Ιορδάνῃ πνεύμα-
τος, οὐκ ἰδίᾳ γενομένου, ἀλλὰ συσταλέντος,
ἵνα καὶ ἑἐνεργήσῃ ὁ θάνατος" ἐπεὶ πῶς
τῆς ζωῆς παρούσης ἐν αὐτῷ, ἀπέθανε τὸ
σῶμα;
5 GRABE'S reading, quaterntonis, is
analogically correct; for as terni makes
ternio, and seni senio, so quaterni is the
correlative of quaternio.
6 traheretur ad, there can be no doubt
that this is the true reading. Even the
ancient translator could not have been
guilty of such a solecism as traderetur
LIB. 1. i. 31.
GR. I. i. 13.
MASS, 1. vii.
62 CHRISTI PASSIO.
, , ^ ^ , A 9 9 A
τοῦτο ρθαι, προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν
ܠܙ ~ ^ 9 9 9A 4 4 A ^ ܪ
κατατεθεν πνεῦμα Χριστοῦ. Αλλ᾽ οὐδὲ τὸ ἀπὸ τῆς μητρὸς
, , , I? 1 4 4 2 8 ܕ
σπέρμα πεπονθέναι λέγουσιν. ΤἰΑπαθες yap καὶ αὐτὸ τὸ
l. ἅτε] πνευματικὸν, καὶ ἀόρατον καὶ αὐτῷ τῷ δημιουργῷ.
?"E-a0e δὲ λοιπὸν κατ᾽ αὐτοὺς ὁ ψυχικὸς Χριστὸς, καὶ ὁ ἐκ
τῆς οἰκονομίας κατεσκευασμένος μυστηριωδῶς, ἵν᾿ ἐπιδείξη [δ]
αὐτοῦ ἡ μήτηρ τὸν τύπον τοῦ ἄνω Χριστοῦ, ἐκείνον τοῦ
ἐπεκταθέντος τῷ ?2/ravpó, καὶ μορφώσαντος τὴν ᾿Αχαμὼθ
. ܝ ܠ
μόρφωσιν τὴν kar οὐσίαν' πάντα γὰρ ταῦτα τύπους ἐκείνων
ܢ ^
εἶναι λέγουσι. Tas δὲ ἐσχηκυίας τὸ σπέρμα τῆς ᾿Αχαμὼθ
ψυχὰς ἀμείνους λέγουσι γεγονέναι τῶν λοιπῶν: διὸ καὶ
a ܨ ܒ 9 ^ e 86a ^ »^ 4 BN
πλεῖον τῶν ἄλλων ἡγαπῆσθαι ὑπο ToU Δημιουργοῦ, μὴ εἰδότος
1 4 ἢ 9 ܠ 4 ς ^ , b 3 1
τὴν αἰτίαν, ἀλλα παρ αὑτοῦ λογιζομένου εἶναι τοιαύτας. Διο
1 9 , ܢ ܢ 9 ܠ .ܝ ܝ ܬ
καὶ εἰς προφήτας, φασίν, ἔτασσεν avrovg [αὐτὰς], και
Pilatum, illum qui depositus erat in eum spiritus Christi. Sed
ne id quidem quod a matre erat semen, passum esse dicunt.
Impassibile enim et illud, quippe spiritale, et invisibile etiam
ipsi Demiurgo. Passus est autem secundum hos animalis
Christus, et ille qui ex dispositione fabricatus in mysterio, ut
ostendat per eum mater typum superioris Christi, illius qui
extensus est Cruci, et formavit Achamoth formationem secundum
substantiam : omnia enim hsc exempla illorum esse dicunt.
Eas vero que habuerunt semen id quod est ab Achamoth animas,
meliores dicunt fuisse quam reliquas: quapropter et plus eas
dilectas a Demiurgo, non sciente causam, sed a semetipso
putante esse tales. Quapropter et in prophetas, aiunt, distri-
ad. Tradiin manum, or tradi ad sup-
plicium (irrogandum), are good Latin ;
but tradi ad aliquem could never have
been written. Here GRABE must give
way to the Benedictine.
1 ἀπαθές, rendered by TERTULLIAN
tnsubditivum, from the idea of subjec-
tivity involved in πάσχειν.
3 Patitur vero animalis οἱ carneus
Christus in delineationem | superioris
Christi, TERT. c. 27. τὸν τύπον in the
text suggests the emendation proposed
in note 1, p. 61.
8 Σταυρὸς or Horus, see note 6, p.
32, 38 THEODORET says, Χριστὸν ἐπεκταν-
θῆναι διὰ τοῦ "Opov, καὶ Σταυροῦ xaXov
μένον. Compare the word ἐπεκταθεὶς in
8 16, where it is parallel with ἐπιστὰς,
to the note upon which passage the
reader is referred. TERTULLIAN also
shews that he understood the term as
the synonym of Horus, rather than as
involving the notion of the Cross. Qué
ad Achamoth formandam, substantivali
non agnitionali forma Cruci, id eat
Horo, fuerat innixus. c. 27. Still if the
PROPHETICA INSPIRATIO. 63
e ܚ 4 ^
ἱερεῖς, kat βασιλεῖς. Kali πολλὰ ! vro ToU σπέρματος τούτον LIB. 1. 13
13
εἰρῆσθαι διὰ τῶν προφητῶν ἐξηγοῦνται, ἅτε ὑψηλοτέρας MASS T. vii.
φύσεως "ὑπαρχούσας" πολλὰ δὲ καὶ τὴν μητέρα περὶ τῶν Win,
4 , * ’ , 9 ܠܕ ܠ 3 ὃ ܠ , 4 ^
avwrepw εἰρήκεναι λέγουσιν, ἀλλα kat δια rovrov καὶ τῶν
e 8 , , ^ K 1 ܬ 4! 4
ὑπὸ τούτον γενομένων ψυχῶν. Kai λοιπὸν “τέμνουσι Tas
^ ܠ ^
προφητείας, TO μέν TL ἀπὸ τῆς μητρὸς εἰρῆσθαι θέλοντες, ܫܫܫ ܧ ܐ
τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ.
᾿Αλλὰ καὶ τὸν Ἰησοῦν ὡσαύτως, τὸ μέν τι ἀπὸ τοῦ Σωτῆρος
4 ^ 4 4 ~
εἰρηκέναι, τὸ δέ τι ἀπὸ τῆς μητρος, τὸ δέ τι ἀπὸ τοῦ
Δ ^ 4 9 ὃ , vo P e a ^ ,
ἡμιουργοῦ, καθὼς eri εἰξομεν προΐοντος ἡμῖν τοῦ λόγου.
^ ܢ a ܚ
Tov de Δημιουργὸν, ἅτε ἀγνοοῦντα τὰ ὑπερ αὐτὸν, κινεῖσθαι
a * 4 a , ’ δὲ 4 ^ +»
μεν ἐπὶ τοῖς λεγομένοις, καταπεφρονηκέναι 0 € αὐτῶν, ἄλλοτε
ܗ 4 » , 4 5 A ^ ܒ ^ ܠ
ἄλλην αἰτίαν νομίσαντα, ἢ 3:70 πνεῦμα TO προφητεῦον, ἔχον
buebat eas, et sacerdotes, et reges. Et multa de [ab] hoc
semine dicta per prophetas exponunt: quippe cum altioris
naturs esset. Multa autem et matrem de superioribus dixisse
dicunt; sed et per huno, et per eas, que ab hoc facts sunt
anims. Ac deinceps dividunt prophetias, aliquid quidem a
matre dictum docentes, aliquid a semine, aliquid autem ab ipso
Demiurgo: et Jesum tantundem aliquid quidem [a] Salvato-
re[m] dixisse, aliquid a matre, aliquid a Demiurgo, quemadmo-
dum ostendemus procedente nobis sermone. Demiurgum autem,
quippe ignorantem qu essent super eum, moveri quidem in iis
quz dicuntur, contempsisse vero ea, aliam atque aliam causam
putantem, quam [sive] spiritus qui prophetat, habens et ipse
passion of the dispensational Christ was 4 So TERTULLIAN, dividunt enim et
prefigured by the Christ of the Pleroma,
this would infer the notion also of the
Cross.
1 ὑπὸ τοῦ σπέρματος, the translator
read περὶ but vitiose.
3 ac. ψυχὰς τὸ σπέρμα τῆς ᾿Αχαμὼθ
ἐχούσας.
3 The reader will remember from
8 9, ro, that Achamoth infused a higher
principle into the spiritual portion of
mankind through the unconscious De-
miurge; and in the same way, the souls
formed by him were gifted by Achamoth
with the spirit of prophecy.
prophetiale patrocinium in Achamoth, in
semen et in Demiurgum. 28. Accord-
ingly the prophetic writings were dic-
tated, as they imagined, partly by a
higher and more divine excellence,
partly by an inferior power. Οἱ τῶν
παλαιῶν γραμμάτων τὰ μὲν ἀπὸ θειοτέρας
λέγοντες εἶναι δυνάμεως καὶ τῆς ἀνωτάτω,
τὰ δὲ ἀπὸ ὑποδεεστέρας. ORIG. in Ezek.
I. p. 200. :
5 Imagining at one while that the
spiritual principle had gained an inde-
pendent utterance, and had spoken by
the prophets; at another, that it was
64
DEMIURGI IGNORANTIA.
LIB. I. i. 13. καὶ αὐτὸ ἰδίαν τινὰ κίνησιν, ἣ τὸν ἄνθρωπον, 7 τὴν 7T poc-
GR. I. i. 13.
MASS. ܥ πλοκὴν τῶν χειρῶν [χειρόνων] καὶ οὕτως ἀγνοοῦντα ' Qua Te-
Matt. viii. 9,
et Luc, vii. 8.
τελεκέναι ἄχρι τῆς παρουσίας τοῦ Κυρίου. Ἐλθόντος δὲ τοῦ
^ ^ 9 ܬ ܝ , ^ 4 9 ܬ
Σωτῆρος, μαθεῖν αὐτὸν παρ᾽ αὐτοῦ παντα λέγουσι, καὶ
σι 9 ܒ
ἄσμενον αὐτῷ
"προσχωρήσαντα μετὰ πάσης τῆς δυνάμεως
4 ~ ܠ 9 A ܝ 9 ܠ 4 , e ,
αὐτοῦ, kat αὐτὸν εἶναι τὸν ev τῷ EvayyeXiw ἑκατόνταρχον,
, “- ^ « 4 9 A e ܬ 4 9 ^ 9 ,
λέγοντα τῷ Σωτῆρι" kat yap eyo vo τὴν Ee“avTou ἐξουσίαν
ἃ »* , ^ % 1 , ܒ
exo στρατίωτας Kat δούλους, Καὶ o eav προστάξω, Totoudt.
, ܬ 4 4 \ _ 9 ܬ , 9 , , ^
Τελέσειν δὲ αντον THY KATA TOV KOGA4OV οἰκονομιαν μέχρι TOU M. 3}.
, ܠ 4 , ܝ 4 ^ 9 , 9 ,
δέοντος kaipov, μαλιστα δὲ διὰ τὴν τῆς ἐκκλησίας ἐπιμέλειαν,
, ^ ^ ܬ ܔ ܠ
ἀλλὰ καὶ διὰ τὴν ἐπίγνωσιν τοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου,
ὅτι εἰς τὸν τῆς μητρὸς τόπον χωρήσει.
14.
χοϊκὸν, ψυχικὸν, καθὼς ἐγένοντο Kaiv, 7466), Σήθ:
᾿Ανθρώπων δὲ τρία γένη ὑφίστανται, πνευματικὸν,
4
Kat
suam aliquam motionem, sive hominem, sive perplexionem
pejorum :
Salvatoris.
et sic ignorantem conservasse usque ad adventum
Cum venisset autem Salvator, didicisse eum ab eo
omnia dicunt, et in gaudium ei cessisse cum omni virtute sua, et
eum esse illum in Evangelio Centurionem, dicentem Salvatori :
Et ego enim sub potestate mea habeo milites et servos, σέ quod
juesero, faciunt.
Perfecturum autem eum eam qus secundum
ipsum est mundi *creationem, usque ad id tempus quod oportet,
maxime autem propter Ecclesise diligentiam atque curam, et
propter agnitionem preparati preemii, quoniam in locum matris
transibit.
]4.
Hominum autem tria genera dicunt;
spiritalem,
psychicum, choicum, quemadmodum fuit Cain, Abel, Seth; ut
the expression of the animal man; or,
again, that it was even the crafty device
of the lowest and carnal order of men;
ἢ is sive, and must not be taken with
ἄλλην. The unknown word προσπλοκὴν
seems to bear the meaning of διαπλοκὴν,
simultatem, though the translator ren-
ders it by perplerionem, mystefication.
Interea. Demiurgus omnium adhuc ne-
scius εἰ st aliquid et ipse per prophetas
concionabitur, ne hujus quidem operis
sus intelligens. TERTULLIAN, Adv. Val.
27.
1 The translator had διατετηρηκέναι.
3 προσχωρήσαντα, προσχωρῆσαι is
suggested by Fronto Duc, and he cor- '
recta the Latin translation, Jn gaudio
ei accessisse, cf. TERTULL. 28. Propere
et ovanter accurrit cum omnibus viribus
διιΐδ.
3 For creationem we may read pro-
curationem, or simply curationem. Cer-
tainly TERTULLIAN follows the Greek
reading, dispensationem mundi hujus,
vel mazime ecclesie protegende nomine,
quanto tempore oportuerit insequitur. 28.
HOMINUM TRIA GENERA. 65
. ^ ܠ
ἐκ ToUTwy" Tas τρεῖς φύσεις, "οὐκέτι καθ᾽ ἕν, ἀλλὰ κατὰ 118... i. 14
ee (A 4 ^ ote . 4 ܢ ,
γένος. Kai 570 μὲν χοϊκὸν εἰς φθορὰν χωρεῖν: καὶ τὸ ψυχι- 495 T và.
4 ܠ ܢ ܥ eX 4 9 ^ ^ , ,
κὸν, ἐὰν τὰ βελτίονα ἕληται, tev TH τῆς μεσότητος τόπῳ
avaray| σ εσθαι: ἐὰν δὲ τὰ χείρω, χωρήσειν καὶ αὐτὸ πρὸς
ܗ ܀%܆ . 4 δὲ 4 5 a ia / e » 4
Ta ὅμοια: τὰ de πνευματικα, à ἂν κατασπείρη ἡ ᾿Αχαμὼθ
ܒ ܗ ܨ ^ , ^ , 9 , 4
ἔκτοτε ἕως τοῦ νῦν δικαίαις ψυχαῖς, παιδευθέντα ἐνθάδε καὶ
e , , ܝ , ܕ 4 , .
exrpadevra, διὰ TO νήπια ἐκπεπέμφθαι, υστερον τελειότητος
ἀξιωθέντα, νύμφας ἀποδοθήσεσθαι τοῖς τοῦ Σωτῆρος ᾿Αγγέ-
λοις δογματίζουσι, τῶν ψυχῶν αὐτῶν ἐν μεσότητι κατ᾽ ἀνάγ-
4 ܝ ^
κην “mera τοῦ Δημιουργοῦ ἀναπαυσαμένων εἰς τὸ παντελές.
ostendant et ex his tres naturas, jam non secundum unum-
quemque, sed secundum genus. Et Choicum quidem in corrup-
telam abire: Animale vero, si meliora elegerit, in loco medie-
tatis refrigeraturum: si vero pejora, transire et ipsum ad
similia. Spiritalia vero inseminat Achamoth, ex illo tempore
usque nunc, propter quod et anims erudientur quidem hic: et
semina enutrita, quia pusilla emittantur, post deinde perfectione
digna habita, sponsas reddi Salvatoris Angelis respondent;
animabus eorum ex necessitate in medietaje cum Demiurgo
1 Either ἵν᾽ ἐπιδείξωσι must be sup-
plied in the Greek, or u£ ostendant can-
celled in the Latin. I prefer the latter.
3 These three natures are no longer
united in each individual as they were
in Adam, but they constitute distinct
generic characters perceptible in three
several classes of the human race. Com-
pare p. 58. note r, and Hippolytus:
Naaconvol ἀἄνθρωπον.. .. τριχῆ διαιροῦ-
om’ ἔστι μὲν γὰρ αὐτοῦ, φασὶ, τὸ μὲν
γοερὸν, τὸ δὲ ψυχικὸν, τὸ δὲ χοϊκόν. Phil.
x. 9. Kal ὁ μὲν xoikós ἐστι κατ᾽ εἰκόνα, ὁ
δὲ ψυχικὸς καθ᾽ ὁμοίωσιν θεοῦ, ὁ δὲ πνευμα-
τικὸς κατ᾽ ἰδίαν (1. ἰδέαν). Didasc. Or. 54.
8 Choium enim genus nunquam
capere salutaria. TERT. 29.
4 Animale media spei delibratum ad
Abel componunt. ibid. The Didasc. Or.
describes this threefold distinction as
follows : πολλοὶ μὲν οἱ ὑλικοὶ, οὐ πολλοὶ
δὲ οἱ ψνχικοὶ, σπάνιοι δὲ οἱ πνευματικοί.
Td μὲν οὖν πνευματικὸν φύσει σωζόμενον,
VOL, I.
τὸ δὲ ψυχικὸν αὐτεξούσιον ov ἐπιτηδειό-
Tyra ἔχει πρός τε πίστιν καὶ ἀφθαρσίαν,
καὶ πρὸς ἀπιστίαν καὶ φθορὰν, κατὰ τὴν
οἰκείαν αἵρεσιν, τὸ δὲ ὑλικὸν φύσει ἀπόλ-
λυται. §56. The Valentinian, therefore,
held the doctrine of absolute election
of the Pneumatici, not however by any
arbitrary decree of God, but by a kind
of natural fitness and necessity.
5 TERTULLIAN has simply, Spiritale
certe saluti prajudicatum, in Seth recon-
dunt. The Greek and Latin texts are
at variance. Of the two the Greek is
preferable. The translator, as the Bene-
dictine editor observes, seems to have
read τὰ δὲ wy. κατασπείρει.... and for
δικαίαις ψυχαῖς k.T.A. he had διὰ τὸ καὶ
τὰς ψυχὰς παιδευθήσεσθαι ἐνθάδε" καὶ τὰ
σπέρματα ἐκτραφέντα, x.T.X.
@ ἐν μεσότητι, these words were re-
peated a second time through careless-
ness; 80 manifest a blemish has been
removed from the text without scruple.
5
66 8. SCRIPTURARUM
{18.1.. 4. Kai αὐτὰς μὲν τὰς ψυχικὰς ᾿[ ψυχὰς ] πάλιν ὑπομερίζοντες
MASS I. vit λέγουσιν, as μὲν φύσει ἀγαθὰς, ἃς δὲ φύσει πονηράς. Kai τὰς
π΄ μὰν ἀγαθὰς ταύτας εἶναι τὰς δεκτικὰς τοῦ σπέρματος γινο-
μένας: τὰς δὲ φύσει πονηρὰς μηδέποτε av ἐπιδέξασθαι ἐκεῖνο
τὸ σπέρμα.
15. “Τοιαύτης δὲ τῆς ὑποθέσεως αὐτῶν ovens, ἣν οὔτε
Προφῆται ἐκήρυξαν, οὔτε ὁ Κύριος ἐδίδαξεν, οὔτε ᾿Απόστολοι ×
παρέδωκαν, ἣν 57epi τῶν ὅλων αὐχοῦσι πλεῖον τῶν ἄλλων
ἐγνωκέναι, “ἐξ ἀγράφων ἀναγινώσκοντες, καὶ τὸ δὴ λεγόμε-
γον, “ἐξ ἄμμον σχοινία πλέκειν ἐπιτηδεύοντες, ἀξιοπίστως
[ἀξιόπιστα Assem. | προσαρμόζειν πειρῶνται ὁ τοῖς εἰρημέ-
refrigeraturis in seternum. Et ipsas autem animas rursus sub-
dividentes, dicunt quasdam quidem natura bonas, quasdam autem
natura malas. Et bonas quidem has esse, quee capaces seminis
fiunt : alias vero natura nequam, nunquam capere illud semen.
15. Cum sit igitur tale illorum argumentum, quod neque
Prophete predieaverunt, neque Dominus docuit, neque A postoli
tradiderunt, quod abundantius gloriantur plus quam ceteri
cognovisse, de iis guise non sunt scripta legentes, et quod solet
dici, de arena resticulas nectere affectantes, fide "digna aptare
eonantur iis que dicta sunt, vel parabolas dominicas, vel dic-
The Didasc. Or. may here be compared,
ἡ μὲν οὖν τῶν πνευματικῶν ἀνάπαυσις ἐν
kvpuukm (suppl. ἥτοι) ἐν ὀγδοάδι, (ἡ κυριακὴ
ὀνομάζεται.) παρὰ τῇ μητρὶ ἔχοντα τὰς
ψυχὰς τὰ ἐνδύματα ἀχρὶ συντελείας αἱ δὲ
ἄλλαι πισταὶ ψυχαὶ παρὰ τῷ δημιουργῷ,
περὶ δὲ τὴν συντέλειαν ἀναχωροῦσι καὶ
αὗται εἰς ὀγδοάδα" εἶτα τὸ δεῖπνον τῶν
γάμων κοινὸν πάντων τῶν σωζομένων,
ἄχρις ἂν ἀπισωθῇ πάντα καὶ ἄλληλα
γνωρίσῃ. ὃ 63.
1 ψυχὰς is evidently the true read-
ing. The Valentinian hypothesis with
respect to the condition of the soul after
death is refuted 1r. 1—lii.
3 GRABE first observed that this
section, with the exception of the last
line, was quoted by S. EPHREM SrRUS
in the eighth paragraph of his treatise,
κερὶ τῆς ἀρετῆς. It is not referred to
Inunzus by name, but it is introduced
with the words, καλῶς καὶ μεγάλως ἀπε-
φήνατό τις τῶν ἁγίων οὕτω διδάξας, καί
φησιν, Ἰοιαύτης κατιλ. In GRABE'S day
the Treatise (MSS. Bodl. Cod. Laud.
C. 97) had not been published. Massurr
indicates some readings from a MS. in
the Colbertine collection, and STIEREN
adds others from ASSEMAN'S edition of
S. EPHREM'8 works, prepared from the
collation of nine MSS.
3 For περὶ τῶν ὅλων the translator
reads περισσοτέρως.
4 ἐξ ἀγράφων, written, but not
Scripture.
5 ἐξ ἄμμου, an adage descriptive of
the incoherent misquotations of Scrip-
ture by the Valentinian heretics.
$ i. e. by themselves.
7 digna is found in the ARUND. M8.
and agrees with ASSEMAN’S reading
ἀξιόπιστα ; digne, therefore, is corrected.
PERVERSIONES. 67
“ ܥ NA rtr | EV
νοις, TOL παραβο ας κυριακας, 4 ρήσεις προφητικας, 5 λόγους LIB. ΗΝ 15.
, À 1 e ܕ , ? αὶ M < uar MASS. 1 viti
ἀποστολικοὺς, ἵνα τὸ wAacua αὐτῶν μὴ ἀμαρτυρον εἶναι MASS). Vt
~ 4 4 . ܢ 4 ܕ ^ ^ —— M——
δοκῆ- τὴν μὲν τάξιν kai TOv εἷἱρμον τῶν γραφῶν ὑπερβαί- x2, Ephr
4 e 9 4 € ~ , A ^ 9 , ܐ
vovTes, kat, ὅσον ep ἑαυτοῖς, λύοντες τὰ μέλη τῆς ἀληθείας.
4 a ,
Μεταφέρουσι de kai μεταπλάττουσι, καὶ ἄλλο ἐξ ἄλλου
TOLOUVTES ἐξαπατῶσι πολλοὺς TH τῶν ἐφαρμοζομένων κυρια-
κῶν λογίων κακοσυνθέτῳ σοφίᾳ | φαντασίᾳ Ephr. S.]. “Ὅνπερ
τρόπον εἴ τις βασιλέως εἰκόνος καλῆς κατεσκενασμένης [ἐπι-
^ , , 9 4 ^
μελῶς] "ἐκ ψηφίδων ἐπισήμων ὑπὸ σοφοῦ τεχνίτου, λύσας
a ^ 9 ^
τὴν ὑποκειμένην τοῦ ἀνθρώπου ἰδέαν, ? μετενέγκη Tas ψηφῖδας ܠܡ
9 , 4 4 A
ἐκείνας, xai μεθαρμόσοι, καὶ ποιήσει μορφὴν κυνὸς ἢ ἀλώπεκος, ܡ
ποιήσας
* 4 , 2) , ܝ ὃ , 4
καὶ “Ταυτῆὴν $av \WG KATECKEVACMEVHY, ETEecra ιορίζοιτο, Και Ephr.
܀ XXXV.
4 ., 9 , ~ 4 , ܝ
λέγοι ταύτην εἶναι τὴν τοῦ βασιλέως ἐκείνην εἰκόνα τὴν καλὴν,
tiones propheticas, aut sermones apostolicos, ut figmentum
illorum non sine teste esse videatur ; ordinem quidem et textum
Scripturarum supergredientes, et quantum in ipsis est, solventes
membra veritatis. Transferunt autem et transfingunt, et alterum
ex altero facientes, seducunt multos ex iis que aptant ex
dominicis eloquiis male composito phantasmati. Quomodo si
quis regis imaginem bonam fabricatam diligenter ex gemmis
pretiosis a sapiente artifice, solvens subjacentem hominis figuram
transferat gemmas illas, et reformans faciat ex iis formam canis,
vel vulpecule, et hane male dispositam ; dehinc confirmet et
dicat, hanc esse regis illam imaginem bonam, quam sapiens
1 The MSS. of S. Erne. Sre. have,
like the translator, the accusative, εἰκόνα
καλὴν κατεσκευασμένην, with the ad-
dition of ἐπιμελῶς, the equivalent of
diligenter.
3 ψμηφίδων, the small squares of which
a tesselated pavement is composed.
3 STIEREN’s note is here given;
Quum conjunctio, el, ex grammatices regu-
lis hoc loco poscat optativum, pro pere-
γέγκῃ uti legunt. Grab. εἰ Mass. excudi
jussi μετενόγκοι (melius μετενέγκαι) et
pro ποιήσει legendum. conjicio ποιήσειε.
The copies of S. EPHR. SYrRus for
ποιήσει read ποιήσας, and write the two
preceding verbs in the indicative ; sug-
gesting rather the form ποιήσαι. The
learned editor's canon as regards εἰ does
not hold good in later Greek, and in-
stances might be quoted from the best
classical writers of ei with the conjunc-
tive, though open to the doubt whether
later transcribers may not have replaced
ἣν with εἰ On the whole I should
be inclined to write all three verbs in
the conjunctive, and account for the
present forms of tho two last as having
arisen from the final ει, now subscript.
4 The BoDLEIAN and COLBERTINB
MSS. as well as ASSEMAN’S edition of S.
EPHB. SyR. have the genitive absolute,
kal ταύτης φαύλως κατεσκενασμένης, the
translator's testimony however is in fa-
vour of the present reading.
5b—2
68 - 5. SCRIPTURARUM
ܢ ^ A 4 , , ܢ
Lip.1.115 ἣν 6 woos τεχνίτης κατεσκεύασε, δεικνὺς τὰς ψηφῖδας τὰς
GR. I. i. 15. ^ ^ ^ , 4 ^ ,
MASS. 1. vili καλῶς ὑπὸ τοῦ τεχνίτου TOU πρώτου εἰς THY τοῦ βασιλέως
-——
, ^ ܙ e ܠ ^ e a 9 ܙ
ὑπὸ τοῦ Bev- εἰκόνα συντεθείσας, κακῶς δὲ ὑπὸ τοῦ ὑστέρου εἰς κυνος
ἔρον Ephr. μορφὴν μετενεχθείσας, καὶ διὰ τῆς τῶν ψηφίδων φαντασίας
4 , ^
μεθοδεύοι τοὺς ἀπειροτέρους, Tous κατάληψιν βασιλικῆς μορ-
^ e a ^ ,
pis οὐκ ἔχοντας, καὶ πείθοι ὅτι αὕτη ἡ σαπρα τῆς ἀλώπεκος
92 9 ܢ 9 , e 4 ܢ , 9 , ܝ 9 4 07
ἰδέα ἐστὶν ἐκείνη ἡ καλὴ ToU βασιλέως εἰκών: TOv avTOv δὴ
^ E d
συγκαττύ. DOT OV Kat οὗτοι γὙραῶν μύθους συγκαττύσαντες, ἔπειτα V:
ουσι Assem.
4 4 ^
ῥήματα καὶ λέξεις καὶ παραβολὰς ὅθεν καὶ πόθεν ἀποσπῶντες,
ws" ἀβαρμόζειν βούλονται τοῖς μύθοις αὐτῶν [ ἑαυτῶν Ephr. S. | τὰ
, ^ e^ K A X a 9 ^ ^ 9 ܢ ^
λόγια ToU Θεοῦ. αἱ ὅσα μεν ev τοῖς [¢ τοῖς ἐντὸς] τοῦ
Πληρώματος ἐφαρμόζουσιν, εἰρήκαμεν.
4 ^ 4 ^ ^
I6. "Oca de xai τοῖς ἐκτὸς ToU llAgpóuaros αὐτῶν
^ ^ 9 ^ ^ ܨ ~ a
προσοικειοῦν πειρῶνται ἐκ τῶν γραφῶν, ἔστι τοιαῦτα: τὸν
4 a 9 ^^ , , ܚ ܢ
Κύριον ἐν τοῖς ἐσχάτοις τοῦ κόσμου χρόνοις διὰ τοῦτο
4 ,
ἐληλυθέναι ἐπὶ τὸ παθος λέγουσιν, ܐܐ ἐπιδείξῃ TO περὶ τὸν
ܪ ܢ :22 ܫ »ܨ 6 4 óc 9 ^ ^ aN
ἔσχατον τῶν Αἰώνων γεγονὸς παθος, καὶ δ αὐτοῦ τοῦ τέλους
^ 4 ^ 4
ὕμιν... ἀμφήνη τὸ τέλος THs περὶ τοὺς Αἰῶνας πραγματείας. Thy δὲ
δωδεκαετῇ παρθένον ἐκείνην, τὴν τοῦ ἀρχισυναγώγουν θυγα-
ܠ ^
τέρα, qv ἐπιστὰς ὁ Kuptos ἐκ νεκρῶν ἤγειρε, τύπον εἶναι
artifex fabricavit, ostendens gemmas, quse bene quidem a primo
artifice in regis imaginem composite erant, male vero a poste-
riore in canis figuram translate sunt, et per gemmarum phan-
tasiam decipiat idiotas, qui comprehensionem regalis forms non
habeant, et suadeat quoniam 11000 turpis vulpecule figura illa est
bona regis imago: eodem modo et hi anicularum fabulas
assumentes [adsuentes], post deinde sermones, et dictiones, et
parabolas hine inde auferentes, adaptare volunt fabulis suis
eloquia Dei. Et quanta quidem iis, qui [qus] sunt intra Pleroma,
aptant, diximus.
16. Quanta autem de iis, qui [que] extra Pleroma sunt
ipsorum, ad suos insinuare conantur ex Scripturis, sunt talia:
Dominum in novissimis mundi temporibus propter hoc venisse ad
passionem dicunt, ut ostendat, que circa novissimum /Eonum facta
est, passionem, et per hunc finem manifestet finem ejus, que est
pue vill 41 eirca /Eonas, dispositionis. Duodecim autem annorum virginem
illam archisynagogi filiam, quam insistens Dominus a mortuis
PERVERSIONES.. 69
διηγοῦνται τῆς ᾿Αχαμὼθ, ἣν ᾿ἐπεκταθεὶς ὁ Χριστὸς αὐτὸν LIB. I.
| αὐτῶν ἐμόρφωσε, καὶ εἰς αἴσθησιν ἤγαγε τοῦ καταλιπόντος 4%
4" , “O δὲ > =m > P» e > ܝ ܢ 1 P" ——
αὐτὴν φωτός. τι 0€ αὐτῇ ἐπέφανεν ὁ Σωτὴρ ἐκτὸς οὔσης of 57.
^ " ܀ 3 , , 4 ^ ,
ToU ΠΙληρώματος, ἐν ἐκτρώματος μοίρᾳ, Tov IlaUXov λέγουσιν
4 , 9 2 ^ d. , ܠ K θί . "E δὲ
εἰρηκέναι ἐν “τῇ | adj- πρώτη | πρὸς Κορινθίους σχατον δὲ
ς ܢ ~ 9 , 4 4 ’ , 4 ^
πάντων, ὡσπερεὶ τῷ ἐκτρώματι, odO5 κἀμοί. Τήν τε μετὰ τῶν
i
i
I
ἡλικιωτῶν TOU Σωτῆρος παρουσίαν πρὸς τὴν ᾿Αχαμὼθ, ὁμοίως ct. 88.
πεφανερωκέναι αὐτὸν ἐν TH αὐτῆ ἐπιστολῆ, εἰπόντα’ Δεῖ τὴν
^ 3 4 » > A ^ ^ ܐ 4 A 9
γυναῖκα 3xaduuma ἔχειν ἐπὶ τῆς κεφαλῆς δια Tous ἀγγέλους.
liberavit. typum esse narrant Achamoth. quam extensus Christus
eorum figuravit, et ad sensibilitatem adduxit ejus, quod dere-
liquerat eam, luminis. Quoniam autem ei manifestavit semet-
ipsum Salvator, existenti extra Pleroma in abortionis partu
[parte], Paulum dicunt dixisse in prima ad Corinthios epistola :
Novissime autem tanquam abortivo visus est et mihi. Et illami cor. xv. 8.
quz est cum cosetaneis Salvatoris adventationem ad Achamoth,
similiter manifestasse eum in eadem epistola dicentem : Oportere
mulierem velamen habere in capite propter Angelos.
The use of this word
in apposition with ἐπιστὰς I think
affords a conclusive proof that it need
not involve the notion of extension
upon the Cross in $ 13, where see note.
It has exactly the force of ἐπεκτεινόμενος
in Phil. rrt. 13, and conveys the notion
of progressive movement, stretching for-
ward. The geographical position of
our Saviour, when he raised the daughter
of Jairus from the dead, very possibly
suggested a point of analogy to Valen-
tinus. He was without the boundary
of Palestine in the region of Gadara,
which Jos&xPHUS calls τὴν μητρόπολιν
τῆς Περαίας, B. J. 1v. viii. 83. To
which Christ, éwexradels beyond the
bounds of the Pleroma, was no doubt
considered parallel. Of the translation
GRABE says, Achamoth, quam, t/a recte
ARUND. But that MS. errs with the
rest in having quem.
3 The numeral letter a expressed in
the translation would easily be lost from
the text.
1 éwexradels.
3 I cannot agree with GRABE that
IREN2ZUS quoting from memory substi-
tutes κάλυμμα for ἐξουσίαν. A better
reason may be found in the Syriac ver-
gion ; there the word Q-9 is the
exact equivalent for ἐξουσία, but it also
means any thing worn on the head, i. e.
the turban or other ornament serving to
distinguish the Satrap's rank. (So the
word NOW occurring in the Jeru-
salem Targum 120. cap. vi. is inter-
preted D'33322. NDP nb52ND, a tur-
ban or fillet, embroidered with divers
colours.) As referring to female costume
this could only be the veil. Hence the
commentators have found no difficulty
in assigning to the word ἐξουσία its
proper signification. So THEOPHYLACT
says, Td τοῦ ἐξουσιάζεσθαι σύμβολον,
τουτέστι τὸ κάλυμμα, and CHRYSOSTOM,
διηνεκῶς ἐγκεκαλύφθαι δεῖ ἡ γυνή. THEO-
DORET also renders it κάλυμμα. A line
has been lost here from the transla-
tion ; in all probability the words velamen
imposuit commenced two consecutive
Et quoniam 1 cor. xi. 10.
70 5. SCRIPTURARUM
LIB. 1. ܕ Kai ὅτι ἥκοντος τοῦ Σωτῆρος πρὸς αὐτὴν, δ᾽ αἰδὼ κάλυμμα c.s;
MASS I. vil χέθετο ἡ ᾿Αχαμώθ, Μωσέα πεποιηκέναι φανερὸν, κάλνμμα
Matt. xxvii
46.
Matt. xxvi.
38.
Matt. xxvi.
39.
Joh. xii. 97.
Luc. ix. 57,
58.
θέμενον ἐπὶ τὸ πρόσωπον αὐτοῦ. Kai τὰ πάθη δὲ αὐτῆς,
4 9 ~ ܝ , , ܕ ^
à ἔπαθεν, ἐπισεσημειῶσθαι τὸν Κύριον φασκουσιν ev τῷ
σταυρῷ. Kai ἐν μὲν τῷ εἰπεῖν: Ὁ Θεός μου, [ ὁ Θεός μου,]
4 ἜΣ: , . , ܗ =< % _ ܀ , , ΝΣ
eis τί ἐγκατέλιπές με; μεμηνυκέναι αὐτὸν, ὅτι ἀπελείφθη ao
τοῦ φωτὸς ἡ Σοφία, καὶ ἐκωλύθη ὑπὸ τοῦ "Opov τῆς εἰς
M 4 ^ A δὲ , , ^ 9 ^ 4 ^ II ,
τοὔμπροσθεν ὁρμῆς" τὴν de λύπην αὐτῆς, ev τῷ εἰπεῖν" llepi-
4
λυπός ἐστιν ἡ ψυχή μου ἕως θανάτου [ del. ἕξ. θ.]: τὸν δὲ
, , ^ 9 ^ , 3 4 , 9 9 ? ^
φόβον, ev τῷ εἰπεῖν: Πάτερ, ei δυνατὸν, παρελθέτω ἀπ᾽ ἐμοῦ
τὸ ποτήριον' καὶ τὴν ἀπορίαν δὲ ὡσαύτως, ἐν τῷ εἰρηκέναι"
Καὶ τί εἴπω, Ἰοὐύκ οἶδα. Τρία δὲ γένη ἀνθρώπων οὕτως
, ρ yevn p
d , ὃ dd * » ܀ te ܕ 2? ^ 009 κε
δεδειχέναι διδάσκουσιν avTOv: TO μὲν ὑλικὸν, 366 τῷ εἰπεῖν
adventante Salvatore ad eam, propter verecundiam velamen
imposuit Achamoth in faciem suam. Et passiones autem, quas
passa est, significasse Dominum dicunt': in hoc quidem, quod
derelicta est a lumine; in eo, cum dicit in cruce: Deus meus,
Deus meus, ut quid me dereliquisti ? manifestasse eum, quoniam
derelicta est a lumine Sophia, et prohibita est ab Horo in priora
impetum facere. Teedium autem ejus, in eo quod dixisset : ‘Quam
tristis est anima mea! Timorem autem, in eo quod dixerit: Pater,
δὲ possibile est, transeat a me calix. Et aporiam autem (id est
consternationem) similiter in eo. quod dixerit: Et quid dicam
nescto. Tria autem genera hominum [sic] ostendisse docent
eum ; hylicum quidem, in eo quod responderit dicenti: Sequar te?
lines, one of which was omitted by
careless transcription at a very early
date; for every MS. exhibits the same
lacuna. GRABE supplies the words,
Mosen id perspicuum feciase, dum velamen
imposuit, &c. Cf. p. 39, n. 2.
1 οὐκ olóa, a Valentinian addition to
the sacred text, to mark more com-
pletely the notion of ἀπορία.
3 The words were read interroga-
tively by the Valentinians as expressing
& total inability on the part of gross
humanity to follow Christ.
3 The carelessness of copyists has
caused confusion. After dicunt read in
cruce. Et in hoc quidem quod dicit, then
the quotation from S. Matthew.
* Quam tristis. GRABE says that
quam most probably should have been
written quoniam, representing ὅτε in the
original. But it is not impossible that
ws may have originally preceded the
quotation as the equivalent of ,ܐܚܨ the
Syriac particle that, prefixed to partici-
pial nouns, serves to mark any particular
state or condition. Lo p» would
easily lose the particle again by assimi-
lation, and it is not found now in the
Syriac text. Still GRABE is perhaps
right.
PERVERSIONES. 71
^ , , , . > <= e e^ ^9 ,
τῷ ἐρωτήσαντι, ᾿Ακολουθήσω σοι; Οὐκ ἔχει ὁ υἱος τοῦ ἀνθρώ-
που ποῦ τὴν κεφαλὴν κλῖναι [κλίνῃ {° τὸ δὲ ψυχικὸν, ἐν
~ 9 , ^ 4 ’᾽ 9 , , , óé
Tw εἰρηκέναι τῷ εἰπόντι, ᾿Ακολουθήσω σοι, ἐπίτρεψον δέ μοι
^ 4 , ^ 9 ^ »y 40. 4 9 9 ܒ
πρῶτον ἀποτάξασθαι τοῖς ἐν τῷ οἴκῳ μον' Οὐδεὶς ἐπ᾽ apo-
1 ^ , 1 ܠ ܨܝ ܬ $ ἢ L4 wv ,
Tpov τὴν χεῖρα ἐπιβαλὼν, kai εἰς τα ὀπίσω βλέπων, εὔθετός
4 4 ܠ ^ ^ 9 ܒ 4 4 ’ ܒܝ
ἐστιν ev TH βασιλείᾳ [ εἰς τὴν β.] τῶν οὐρανῶν. Τοῦτον γὰρ
^ ܢ Lol
λέγουσι τὸν μέσον εἶναι. Kaxeivov de ὡσαύτως Tov Ta πλεῖστα
μέρη τῆς δικαιοσύνης ὁμολογήσαντα πεποιηκέναι, ἔπειτα μὴ
θελήσαντα ἀκολουθῆσαι, ἀλλὰ ὑπὸ πλούτου ἡττηθέντα, πρὸς
τὸ μὴ τέλειον γενέσθαι, καὶ τοῦτον τοῦ ψυχικοῦ γένους
γεγονέναι θέλουσι. To δὲ πνευματικὸν, ἐν τῴ εἰπεῖν: " Ades
4 4 , 4 e ^ , . ܠ δὲ 0 4
Tous νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς" σὺ de πορευθεὶς
διάγγελλε τὴν βασιλείαν τοῦ Θεοῦ: καὶ ἐπὶ Ζακχαίου cov
, , 7 , , e , , ^ o»
τελώνου εἰπών: Σπεύσας καταβηθι, ὅτι σήμερον ἐν τῷ οἴκῳ
σου δεῖ με μεῖναι: τούτους γὰρ πνευματικοῦ γένους καταγγέλ-
^ A 4
λουσι γεγονέναι. Kat τὴν τῆς ζύμης παραβολὴν, ἣν ἡ γυνὴ
Non habet filius hominis ubi caput reclinet. ‘Animale autem, in
eo quod dixerit dicenti: Sequar te, permitte autem mihi "ire et
renunciare domesticis; Nemo super aratrum manum imponens, et
in posteriora respiciens, aptus est regno colorum. — Hunc autem
dicunt de mediis esse. Et illum autem similiter, qui multas
partes justitice confitebatur se fecisse, post deinde noluisse [no-
lentem] sequi, sed a divitiis victum, ut ne fieret perfectus, et
hunc de psychico genere fuisse volunt. ?Spiritale vero, in eo
quod dicit: Remitte mortuos sepelire mortuos suos, tu autem vade et
annuncia regnum Det; Et Zaccheo publicano, dicens: Properans
descende, quoniam hodie in domo tua oportet me manere...*. Et
fermenti parabolam, quod mulier abscondisse dicitur in farinz
1 The ARUND. MS. has animales,
Sais] Si] A me], suger that
but the error is apparent, and all other
MSS. and the editions read animale;
see note 3.
3 Here again, perhaps, the Latin text
expresses more faithfully than the Greek
the words originally written by IREN &US,
for although the word tre has nothing
corresponding with it in the Greek text,
it has in the Syriac, where we read
I should go and bid farewell, Cf. E. V.
3 The ΑΒ. MS. has spiritalem, and the
reading agrees with τὸν μέσον preceding ;
but the concord to be followed is γένος.
* Post hac adde, que respondeant
Gracis : τούτους yap πνευματικοῦ γένους
καταγγέλλουσι γεγονέναι, nempe: Hos
namque spiritalis generis fuisse tradunt.
The MSS. omit Properans.
LIB. I. i. 16.
GR. I. 1. 16
MASS, I. vili,
Luc. ix. 61,
Matt. xix. 16
seqq.
Luc. ix. 60.
Luc. xix. 5.
72 5, SCRIPTURARUM
IB.I.i.16. e d , "S δὰ," , , ` , ,
on [iis eyxexpudevar λέγεται εἰς ἀλεύρου cara τρία, Ta τρία ‘yern
. I. vii ^ , - 1 ܕ ܪ , ,
AS" δηλοῦν λέγουσι: γυναῖκα μὲν yap τὴν Σοφίαν λέγεσθαι
—— 2 ——— , ^
διδασκουσιν'" ἀλεύρου σάτα [τὰ τρία], τὰ τρία γένη τῶν »ܡ
9 , 4 ܘܘ ܠ P , 4 9 ܠ ܢ
ἀνθρώπων, πνευματικὸν, ψυχικὸν, χοϊκόν: ζύμην δὲ αὐτὸν τὸν
Σωτῆρα εἰρῆσθαι διδάσκουσι. Καὶ τὸν Παῦλον διαῤῥήδην εἰρη-
κέναι χοϊκοὺς, ψυχικοὺς, πνευματικούς: ὅπον μὲν, Οἷος ὁ
oo (8 ^ ܘܘ ܝ ܕ , Ψ δὲ Y 4 δὲ ܨ
χοΐκος, τοιοῦτοι καὶ οἱ χοΐϊκοί: ὅπου de, Ψυχικὸς de ἄνθρωπος ¢. 2
οὐ δέχεται τὰ τοῦ πνεύματος" ὅπου δὲ, Π]νευματικὸς ἀνακρίνει
, 4 ܢ 4[ 4 4 ܠ ^ J 4 t
πάντα. Τὸ de, Ψυχικὸς ov δέχεται τὰ τοῦ πνεύματος, ἐπὶ
e^ A ^ 4 3 ^ dá 4 ܨ 3. 9
τοῦ Δημιουργοῦ φασὶν εἰρῆσθαι, ὃν ψυχικὸν ὄντα ^ μὴ ἐγνω-
κέναι μήτε τὴν μητέρα πνευματικὴν οὖσαν, μήτε τὸ σπέρμα
4 ^ , 4 9 ^ " y^ ܗ $091 ܘ
αὐτῆς, μήτε τοὺς ev τῷ ΠΠληρώματι Αἰῶνας. “Ort tdwv [ ὅτι
ܬ ?. M , e 1 , ܕ 9 ܬ %$ ?
δὲ, ὧν] ἤμελλε σώζειν ὁ Σωτὴρ, τούτων τὰς ἀπαρχὰς ἀνέ-
λαβε, τὸν llaóXov εἰρηκέναι: Καὶ ἥν ἡ ἀπαρχὴ ayia, καὶ
4 , 9 A 1 4 4 Φ «ἅς ,
τὸ φύραμα. ᾿Απαρχὴν μὲν τὸ πνευματικὸν εἰρῆσθαι διδά-
, i ec ^ , 4 4 9 ,
σκοντες" φύραμα δὲ ἡμᾶς, τουτέστι τὴν ψυχικὴν Ἐκκλησίαν,
sata tria, tria genera manifestare dicunt. Mulierem quidem
Sophiam dici docent ; farinse vero sata tria, tria genera hominum,
spiritale, animale, choicum. Fermentum vero ipsum Salvatorem
dictum dicunt. Et Paulum autem manifeste dixisse choicos,
1 Cor.xv.4& animales, spiritales. Alibi quidem: Qualis choicus, tales et
Cors. chor. Alibi autem: 4nimalis homo non percipit que sunt
1Cori.!& gpirifus. Alibi autem: Spiritalis evaminat omnia. (Suppl. Id
autem, [ Animalis autem non percipit que sunt spiritus, de Demi-
urgo dictum dicunt, qui cum l'sychicus sit. non cognoverit neque
matrem spiritalem existentem, neque semen ejus, neque eos qui
sunt in Pleromate /Eones. Quoniam autem eorum quos salva-
turus erat Salvator initia accepit, Paulum dixisse: E si delibatio
sancta, et massa. Delibationem quidem, quod est spiritale
dictum docentes: conspersionem autem nos, id est psychicam
Rom. xi. 16.
! GRABE observes that the word
Θεοῦ is supplied in our received text;
but that it is omitted in the Syriac
version, by S. Jon. CHRYSOBTOM in his
commentary, and by CLEMENT of Alex-
andria, Strom. v. 557 (Potter's ed.).
STIEREN supposes that either the au-
thor quoted as usual from memory, or
that he was applying the words as
altered by the Valentinians, who had
their reasons for omitting the word.
The Spirit with them was of Monogenes,
P. 21.
3 The unconscious ignorance of
Demiurge, and its removal by Soter,
is described above, p. 64.
J.PERVERSIONES. 73
ἧς τὸ Gu 7 : 4 TO ܐ αὶ "To! - LIB.I.117.
ns TO φύραμα avetAndevat λέγουσιν avrov, kat ev αὐτῷ ܐ avv OR 6d
, ܙ 9 9 MASS. I. vin.
εσταλκέναι, ἐπειδὴ ἣν αὐτὸς ζύμη. 4
17.
ματος, καὶ ἐμορφώθη ὑπὸ τοῦ Χριστοῦ, καὶ ἀνεζηγτήθη ὑπὸ
Καὶ ὅτι ἐπλανήθη ἡ ᾿Αχαμὼθ ἐκτὸς τοῦ Πληρώ-
τοῦ Σωτῆρος, μηνύειν αὐτὸν λέγουσιν ἐν τῷ εἰπεῖν, αὐτὸν
ἐληλυθέναι ἐπὶ τὸ πεπλανημένον [ suppl. πρόβατον]. II po-
Barov μὲν yap πεπλανημένον τὴν μητέρα αὐτῶν ἐξηγοῦνται
λέγεσθαι, ἐξ ἧς τὴν ὧδε θέλουσιν ἐσπάρθαι ᾿Εἰκκλησίαν"
πλάνην δὲ, τὴν ἐκτὸς Πληρώματος ἐν [ Int. πᾶσι] τοῖς πάθεσι
διατριβὴν, ἐξ ὧν γεγονέναι τὴν ὕλην ὑποτίθενται. Thy δὲ
γυναῖκα τὴν σαροῦσαν τὴν οἰκίαν, καὶ εὑρίσκουσαν τὴν δραχ-
μὴν, τὴν ἄνω Σοφίαν διηγοῦνται λέγεσθαι, ἥτις ἀπολέσασα εἴ. 3and i3.
τὴν ᾿Εἰννθύμησιν αὐτῆς, ὕστερον καθαρισθέντων πάντων διὰ τῆς
τοῦ Σωτῆρος παρουσίας εὑρίσκει αὐτήν" διὸ καὶ ταύτην ^ ἀπο-
καθίστασθαι κατ᾽ αὐτοὺς ἐντὸς πληρώματος. ΣΣυμεῶνα τὸν
Ecclesiam, cujus substantiam assumpsisse dicunt eum, et cum
semetipso erexisse, quoniam erat ipse fermentum.
17. Et quoniam erravit Achamoth extra Pleroma, et for-
mata est a Christo, et qusesita est a Salvatore, manifestare eum
dicunt, in eo quod disit, semetipsum venisse ad eam quse errasset Lue. xv. 4
ovem. Ovem enim errantem matrem suam referunt dici, ex qua "2
eam, qua sit hie, volunt esse seminatam Ecclesiam. Errorem
autem, eam, que est extra Pleroma, in omnibus passionibus immo-
rationem, ex quibus factam materiam tradunt. Mulierem auterh Luc xv. 8
illam que mundat domum, et invenit drachmam, superiorem —
Sophiam narrant dici: que cum perdidisset intentionem suam,
post deinde, mundatis omnibus per Salvatoris adventum, invenit
eam: quoniam et hzc restituitur secundum eos intra Pleroma.
1 συνεσταλκέναι is not expressed by
erexisse ; either the Greek or the Latin
text has suffered change; perhaps both.
The older editors adapt the Latin to the
Greek text, and read contrazisse. GRABE
observes that the metaphor from the
fermentation of dough should be pre-
served, and for the word in the text he
proposes to read συνανεστηκέναι. But
the subject of the verb is αὐτὸν, mean-
ing Christ, ἐν αὐτῷ referring to φύραμα.
Hence συνεστηκέναι, constitisse, would
give an unexceptionable meaning, and
was most probably the author’s word ;
although his translator read perhaps dva-
rera\xéva and wrote evexisse.
3 The restoration of the superior
Sophia to the Pleroma is described
above, § 3 of this chapter; that of the
inferior Sophia, Achamoth or Enthy-
mesis, towards the close of § 12, when
she is restored to her consort Soter.
74 8. SCRIPTURARUM
LIB.L117. εἷς σὰς ܐ ) . 4 ܟܝܐ ev 7 .
e 3 εἰς Tas ἀγκάλας λαβόντα τὸν Χριστὸν, καὶ εὐχαριστήσαντα v.:
. I. vli 4 ^ 4 ^ ܕ Ay P a
i Σαὐτῷ, καὶ εἰπόντα' Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα,
κατὰ τὸ ῥῆμα σου ἐν εἰρήνη, τύπον εἶναι τοῦ Δημιουργοῦ
^ ^ 4 ,
λέγουσιν, ws [ὃς] ἐλθόντος τοῦ Σωτῆρος ἔμαθε τὴν μεταθεσιν
αὐτοῦ, καὶ ηὐχαρίστησε τῷ Βυθῴ. Kai διὰ τῆς ἐν τῷ Evay-
, , 4 , ὃ e 4 E 4 4 * ὃ a
γελίῳ κηρυσσομένης “προφήτιδος, ewTa ἔτη μετὰ avdpos
Ψ ܢ
ἐζηκυίας, τὸν δὲ λοιπὸν ἅπαντα χρόνον χήρας μενούσης, ἄχρις
eo A ^ 9 ^ ܟ , $ A ܢܪ , 4 9 ^
oU Tov Σωτῆρα ἰδοῦσα ἐπέγνω αὐτὸν, kai ἐλάλει περὶ αὐτοῦ
~ , ܙ "A ܢ θ , 0 ó , e
πᾶσι, φανερώτατα τὴν ᾿Αχαμὼθ μηνύεσθαι διορίζονται, ἥτις
4 AL δ ^ 4 > ^ ܬ 3 ^ ܪ ^ 9 ^ 6. X
προς ολιγον ἰδοῦσα Tov Σωτῆρα pera τῶν ἡλικιωτῶν αὐτοῦ, o.
luc. ii.9¢ Simeon autem eum qui in manus suas accepit Christum, ei
gratias egit Deo, et dixit: Nunc ! remittis seroum tuum, Domine,
secundum sermonem tuum in pace, typum esse Demiurgi dicunt, qui
veniente Salvatore didicit transpositionem suam, et gratias egit
Luc. ii. 36.
Bytho. Et per Annam, que in Evangelio dicitur septem annis
cum viro tirisse, reliquum autem omne tempus vidua perseverasse,
donec vidisset, Salvatorem, et agnovisset eum, et loqueretur de
eo omnibus, manifestissime Achamoth significari dicunt: que
cum ad modicum vidisset tunc Salvatorem cum cozetaneis suis,
1 GRABE remarks that the translator
agrees closely with the received text of
They were simultaneous with the eman-
ation Jesus or Paracletus, ὃ 8, or Soter,
the N. T. in supplying Deo. But the
author manifestly gives the sense of the
passage from memory, and instead of
εὐλόγησε τὸν θεὸν exhibits a paraphrase.
3 The translator names the prophe-
tess. STIEREN corrects the Greek from
the Latin. But theGreek seems genuine,
and requires no correction, if we con-
sider the name to have been substituted
by the translator for the sake of per-
spicuity.
8 ἡλικιωτῶν. According to STIEREN
this word explains the sense in which
VALENTINUS uses the term ὁμογενεῖς,
with reference to the angelic train that
accompanied Soter ; i. e. coseval in point
of origination, and not homogeneous in
point of nature, see note on ὃ 4. But
I am inclined to think that the two
words are used with relation to two
several conditions of their existence.
§ 4, and therefore ἡλικιῶται of Soter,
8 8; but they were an ἀτάγθισμα of the
entire Pleroma, and, therefore, inter sc
ὁμογενεῖς. TERTULLIAN seems to have
understood the term as having reference
rather to the source of their emanation,
the 7Eons of the Pleroma, Angelos fa-
mulos, simulacra. dominorum, 19, and
he shews that their homogeneity could
in no way apply to Soter. Par genus ;
δὲ inter se, Keri potest ; si vero Soteri con-
substantivos (ambigue enim positum ἐπ-
vent) qua erit eminentia ejus enter satellites
cocquales? These ἡλικιῶται d^y-yeXot cer-
tainly recal to mind the ἐξομοιούμενοι
ἄγγελοι of JUSTIN M. Apol. 1. 6, upon
which passage the reader may consult
if he pleases note 3, p. 84, in my 6.
and Theol. of the Creeds. Cf. p. 23, n. 5.
4 It may be observed that remittis is
found in the translation of the same
PERVERSIONES. 15
τῷ λοιπῷ χρόνῳ παντὶ μένουσα ev TH μεσότητι προσεδέχετο LIB. 1.117.
: p 4 : p X GR. I. i. 17.
^ MASS I. vi
αὐτὸν, wore πάλιν ἐλεύσεται καὶ ἀποκαταστήσει αὐτὴν τῇ 4A
4.» ^ , 4 ܠ ܒ ܬ 9 - a e A ^
αὐτῆς συζυγίᾳ. Kai ro ὄνομα δὲ αὐτῆς μεμηνύσθαι ὑπὸ ToU
~ 9 ܫ 9 , 4 9 , e , 9 ܢ ^
Σωτῆρος ev τῷ εἰρηκέναι" Kai ἐδικαιώθη ἡ σοφία ἀπὸ τῶν
^ ܗ ^
τέκνων αὐτῆς" καὶ ὑπὸ Ἰ]αύλου de οὕτως: Σοφίαν de λαλοῦμεν
9 ^ , 4 4 , 4 4 9 ܢ ,
ἐν τοῖς τελείοις. Kai ras συζυγίας δὲ τὰς ἐντὸς πληρώματος
τὸν Παῦλον εἰρηκέναι φάσκουσιν ᾿ἐπὶ ἑνὸς δείξαντα" περὶ
4 ^ 4 ܨ , , , ܙ 4 ,
yap τῆς περὶ τὸν βίον συζυγίας γραφων ἔφη: To μυστήριον
ܝ , 9 4 $ ἃ ܠ , 9 X ܬ 4 4 9
τοῦτο μέγα ἐστὶν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν 'Ex-
κλησίαν.
s , ^
I8. "En τε [2 δὲ] Ἰωάννην τὸν μαθητὴν τοῦ Κυρίου
ddd . , ~~ Sodda 5 , ܘܐ λέ
ἰδάσκουσι THY πρώτην ὀγδοάδα " μεμηνυκέναι αὐταῖς λέξεσι,
, ^
λέγοντες οὕτως: Ἰωάννης ὁ μαθητὴς ToU Κυρίου βουλόμενος
postero omni tempore perseverans in medietate, sustinebat eum,
quando iterum veniat et reponat eam sus conjugationi. Et
nomen autem ejus significatum a Salvatore, in eo quod dixerit:
Justificata est Sapientia a filiis ejus: et a Paulo autem sic: Lue. vii 3.
Sapientiam autem loquimur perfectis. Et conjugationes autem 1cor.ii. 6.
quee sunt intra Pleroma Paulum dixisse dicunt, in uno osten-
dentem; de ea enim conjugatione, que est secundum hano
vitam scribens ait: Hoc enim mysterium magnum est; dico autem Eph. v.32.
tn Christo et Ecclesia.
18. Adhuc autem Johannem discipulum Domini docent
primam ogdoadem, et omnium generationem significasse ipsis
dictionibus. *Itaque principium quoddam subjecit, quod primum
text, IV. 15. At p. 71 also, in quoting Πάντα δι’ αὐτοῦ ἐγένετο, as appears a
Luke ix. 60, ἄφες is rendered Remitte.
Δ ἐπὶ ἑνός, A contrast is drawn he-
tween the συζνγίαι in common life and
those within the Pleroma. The /Eon
Ecclesia represented the entire body,
probably, because each Aton was a Ple-
roma, and the A¢ons were all ᾿Εκκλησίαι.
See p. 22, n. 2. Cf. p. 78, 1. 6.
3 It has generally been considered
that the Latin version, ܐ omnium gene-
rationem, is redundant. I am inclined
rather to suspect a loss of the words xal
τὴν τῶν πάντων γίνεσιν, from the Greek ;
because of the Valentinian comment on
few lines on; as NEANDER says, Genet-
ische Entwickelung d. Gnost. Syst. p. 102,
Der Logos wurde Ursache der Gestaltung
und des Daseyns für alle folgende ܘܬܝ ¢.
It may be open to conjecture, however,
whether omnium does not represent
4Eonum, καὶ τὴν τῶν αἰώνων γένεσιν.
? The version is defective and may
be made good from the translation of
BILLIUS, by replacing /taque with the
words Hismet verbis utentes; Johannes
Domini discipulus, rerum omnium ortum
exponere cupiens, juxia quem Pater omnia
produxit,
76 8. JOHANNES
LIB. I. i. 18.
GR. I. i. 18.
Mass i Tlarnp, ἀρχήν τινα ὑποτίθεται TO πρῶτον γεννηθὲν ὑπὸ τοῦ
4 a 1 ^ ܐܘ , 4 à A , , *
εἰπεῖν τὴν τῶν ὅλων γένεσιν, καθ᾽ ἣν τὰ avra προέβαλεν o
Θεοῦ, ὃν [Ὁ] δὴ καὶ Υἱὸν Μονογενῆ καὶ Θεὸν κέκληκεν, ἐν ᾧ
N , e 5 I , ^ 0M ,
rà πάντα ὁ []ατὴρ ᾿ προέβαλε σπερματικῶς. Ὑπὸ de τούτου μιὰ.
φησὶ τὸν Λόγον προβεβλῆσθαι, καὶ ἐν αὐτῷ τὴν ὅλην ^ τῶν
Αἰώνων οὐσίαν, ἣν αὐτὸς ὕστερον ἐμόρφωσεν ὁ Λόγος. ᾿Επεὶ
οὖν περὶ πρώτης γενέσεως λέγει, καλῶς ἀπὸ τῆς ἀρχῆς,
τουτέστι τοῦ 5 Θεοῦ καὶ τοῦ Λόγου, τὴν dd λί (Tau
, τὴν διδασκαλίαν ποιεῖται
λέγει δὲ οὕτως: “Ev ἄρχη ἣν ὁ Λόγος, καὶ ὁ Λόγος ἣν πρὸς
ܪ M ܕ 5 2 t€ , 0 a 9 4 ^ ܕ ܪ
τὸν Θεὸν, καὶ Θεὸς ἣν ὁ Λόγος" οὗτος ἣν ἐν ἀρχῆ πρὸς τὸν
Θεόν. Πρότερον διαστείλας τὰ τρία, Θεὸν, καὶ ᾿Αρχὴν, καὶ
factum est a Deo: quod ‘etiam Nun vocat οὖ filium: et uni-
genitum Domini vocat, in quo omnia Pater *preemisit [leg. emi-
sit] seminaliter. Ab hoc autem aiunt Verbum emissum, et in
eo omnem /Eonum substantiam, quam ipsum postea formavit
Verbum. Quoniam igitur de prima genesi dicit, bene a prin-
cipio, hoc est a Filio, et Verbo doctrinam facit. Dicit autem
sic: In principio erat Verbum, et Verbum erat apud. Deum, &
Deus erat Verbum : hoc erat in principio apud Deum. Prius
distinguens in tria, Deum, et Principium, et Verbum, iterum
Joh. i. 1, 2.
1 As NEANDER expresses it, p. IOT,
in welchem, der Vater Alles dem Keime
nach aus sich erzeugte; but the author
is speaking of the spiritual seed, or
γνῶσις, the substantive life of the Ple-
roma, see note I, p. 53, rather than of the
seed of all created substance. The Ple-
roma was the ideal of the universe. The
reader will have remarked that the high-
est gift that /Eon or created being could
receive was that μόρφωσις κατὰ γνῶσιν,
that was derived through Νοῦς or Movo-
γενὴς from Bythus, as a spiritual seed.
3 Kal ὁ μὲν μείνας μονογενὴς Υἱὸς els
τὸν κόλπον τοῦ ἸΙατρὸς τὴν ἐρθύμησω διὰ
τῆς γνώσεως ἐξηγεῖται τοῖς αἰῶσιν, ὡς
ἂν καὶ ὑπὸ τοῦ κόλπου αὐτοῦ προβλη-
θείς. Didasc. Or. ὃ 7.
3 The translator gives the synonym,
Filii, by way of gloss.
4 The translator evidently read ὃ δὴ
καὶ Nov kal ¥) καὶ μονογενῇ θεοῦ κέκλη-
κεν. The Didasc. Or. indicates μονογ-
ενῇ θεὸν to be the true reading, ἀρχὴν
yap τὸν Μονογενῆ λέγουσι, ὃν καὶ θεὸν
προσαγορεύεσθαι, ὡς καὶ ἐν τοῖς ἑξῆς
ἄντικρυς θεὸν αὐτὸν δηλοῖ λέγων, ὁ μονο-
γενὴς θεὸς (Syr. θεοῦ 1 NN ܢܝܕܝܐ
ὁ ὧν els τὸν κόλπον τοῦ llarpós ἐκεῖνος
ἐξηγήσατο. Τὸν δὲ Λόγον τὸν ἐν τῇ ἀρχῇ,
τοῦτον τὸν ἐν τῷ μονογενεῖ, ἐν τῷ νῷ καὶ
τῇ ἀληθείᾳ μηνύει τὸν Χριστὸν τὸν λόγον
καὶ τὴν ζωήν᾽ ὅθεν εἰκότως καὶ αὐτὸν
λέγει, τὸν ἐν τῷ Θεῷ τῷ NG ὄντα. ὃ 6.
5 GRABE, I think, is right in his
conjectural reading emisit; if the pre-
ceding word were abbreviated premisi
would easily be written for Pr emisit.
The ARUNDEL MS. has dimisit ; and
here the uncial character E, through
the fading of ink in the light central
stroke, may have been mistaken for D.
PERPERAM ALLEGATUS. 77
, , 9 4 e ^ ܠ 4 4 ܐ e ,
Λόγον, πάλιν avrà évoi, ἵνα καὶ τὴν προβολὴν ἑκατέρων
αὐτῶν δείξη, τοῦ τε Ὑἱοῦ καὶ τοῦ Λόγου, καὶ τὴν πρὸς ἀλλή-
λους ἅμα, καὶ τὴν πρὸς τὸν llarépa ἕνωσιν. "Ev γὰρ τῷ
Πατρὶ, καὶ ἐκ τοῦ Ἰ]ατρὸς ἡ ἀρχὴ, [ἐν ἀρχῆ δὲ] καὶ ἐκ τῆς
ἀρχῆς ὁ Λόγος. Καλῶς οὖν εἶπεν: "Ev apyn ἣν ὁ Λόγος" ἣν
e 4 1 , ܕ « ea ^ t€ , ry ^ ܟ ܪ
yap ev τῷ Yig: καὶ ὁ Λόγος ἣν πρὸς τὸν Θεόν" καὶ yap ἡ
ἀρχή" καὶ Θεὸς ἣν ὁ Λόγος, ἀκολούθως: "TO γὰρ ἐκ Θεοῦ
4 , 9 ^ 4 ܟ a a ܕ ,
γεννηθεν, Θεός ἐστιν: οὗτος ἣν ἐν ἀρχῆ πρὸς τὸν Θεόν'
ν 4 ^ ^ , , ܐ »^ ܀ ܟ 1
ἔδειξε τὴν τῆς προβολῆς τάξιν’ πάντα Ov αὐτοῦ ἐγένετο, καὶ
χωρὶς αὐτοῦ ἐγένετο "οὐδ ἕν: πᾶσι γὰρ τοῖς μετ᾽ αὐτὸν
Αἰῶσι μορφῆς καὶ γενέσεως αἴτιος ὁ Λόγος ἐγένετο. ᾿Αλλὰ
a , , 9 ^ ܠ , 4 9 ὃ ܠ 3 ,
ὃ γέγονεν ἐν αὐτῷ, φησὶ, ζωή ἐστιν’ ἐνθάδε καὶ ὁ συζυγίαν
ea univit, uti et emissionem ipsorum utrorumque ostendat, id
est, Filii et Verbi. et eam quz» est ad invicem simul et ad
Patrem unionem. Iu Patre enim et ex Patre principium, in
principio autem et ex principio Verbum. Bene igitur dixit, In
principio erat Verbum; erat enim in Filio: Et Verbum erat apud
Deum: etenim principium. Et Deus erat Verbum, consequenter;
quod enim ex Deo natum est, Deus est. Hic enim erat in prin-
LIB. I. i.
GR.
. 1.
MASS. I.
cipio apud Deum, ostendit emissionis ordinem. Omnia per ipsum jon. 1.3.
facta sunt, σέ sine ipso factum est nihil. Omnibus enim iis qui
post eum sunt /Eonibus, formationis et generationis causa Ver-
bum factum est. Sed quod factum est in eo, inquit, vita est:
1 Bene notandum hoc, sive Irenci &c. Πρὸς δὲ τοὺς τὴν περὶ Αἰώνων dva-
sive Valentinianorum, axioma, per quod
vera Deitas Christi, utpote ex hypostasi
Patris geniti, probari potest. GRABE. Ex
eo enim, quod Principium esset. apud
Deum, Valentiniani colligebant, Verbum
quoque apud. Deum esse, quia Verbum in
Principio, id est Filio, juxta eorum pla-
cita existebat. Ibid. And Massuxr, Ex
eo enim, quod Verbum esset in principio
et ex principio, concludebant Verbum
esse apud. Deum, quia Principium, i. e.
Filius Deus est.
3 οὐδ᾽ ἕν. The Valentinians were
not peculiar in closing the period with
these words ; some of the Catholic fathers
exhibit the same defective reading, as
indeed does IRENAUA, I. 19, 11. 2, 111. 8,
πλάσαντας ἐν συζνγίαις μυθολογίαν, καὶ
οἰομένους ὑτὸ Nod καὶ ᾿Αληθείας προβε-
βλῆσθαι λόγον καὶ ζωὴν, οὐκ ἀπίθανον καὶ
ταῦτα ἀπορῆσαι. Πῶς γὰρ ἡ κατ᾽ αὐτοὺς |
σύζνγος τοῦ λόγου ζωὴ τὸ γεγονέναι ἐν
τῷ συζύγῳ λαμβάνει; ὃ γέγονε γὰρ, φησὶν,
ἐν αὐτῷ, δηλονότι τῷ προειρημένῳ λόγῳ,
ζωὴ ἦν. ORiG. Tom. tm. Comm. in Joh.,
also S. CvRIL AL. in Joh., S. AUGUSTIN,
Tr. 1. in Joh., &c.
3 συζυγίαν. The Latin has the
plural, but the Greek expresses the cor-
rect sense, for the author is speaking of
no other copula than that of Logos and
Zoe. May not the untranslated text have
read συζνγίας ἐμνημόνενεῖϊ, The same
Valentinian notion is repeated in the
78 8. JOHANNES
LIB. .ܐ 1.18. ἐμήνυσε" Ta μὲν yap ὅλα, ἔφη, δ αὐτοῦ γεγενῆσθαι, ' τὴν δὲ
MASS T. "ii Conv € ἐν αὐτῷ. Αὕτη οὖν ἡ ἐν αὐτῷ γενομένη οἰκειοτέρα ἐστὶν
Joh. i. 4.
ἐν αὐτῷ τῶν δι᾽ αὐτοῦ γενομένων: σύνεστι γὰρ αὐτώ, Kai dr
2 ^ a 9 8 , , S ܐ 2 % | ܀
αὐτοῦ Kaprodopei* ἐπειδὴ yap ἐπιφέρει, καὶ ἡ ζωὴ ἣν τὸ ^ φῶς
^ 9 , »ܨ 9 A » 4 1 , , e
τῶν ἀνθρώπων, AvOpwroy εἰπὼν ἄρτι, kai τὴν ᾿Εἰκκλησίαν ὁμω-
, ^ 9 , 9 , e 4 ^ € 8 4
νύμως τῷ ᾿Ανθρώπῳ ἐμήνυσεν, ὅπως διὰ τοῦ ἑνὸς ὀνόματος
, 4 ~ ῇ , 9 ܬ ^ , A
δηλώση THY τῆς συζυγίας κοινωνίαν. "Ex γὰρ τοῦ Λόγου καὶ
τῆς Ζωῆς Ἄνθρωπος γίνεται καὶ '"ExxAgota. Φῶς δὲ εἶπε τῶν
4 , 4 ܀ ’ 4 « ܕ © €? ? ^ d ,
ἀνθρώπων τὴν Ζωὴν, διὰ τὸ πεφωτίσθαι αὐτοὺς ὑπ᾽ αὐτῆς, ὃ δή
ἐστι μεμορφῶσθαι καὶ πεφανερῶσθαι. Τοῦτο δὲ καὶ ὁ Ἰ]αῦλος
λέγει lav γὰρ τὸ φανερούμενον φῶς ἐστιν. ᾿Επεὶ τοίνυν
4 ’ 43 » , ܝ M 4 Ἢ Fc
ἐφανέρωσε καὶ ἐγέννησε τόν Te" AvÜpwrov kai τὴν ᾿Εἰκκλησίαν
ἡ Ζωὴ, φῶς εἰρῆσθαι [εἴρηται] αὐτῶν. Σαφῶς οὖν δεδήλωκεν
e ? , A ^ , ’ , =» ܠ 4
ὁ Ἰωάννης διὰ τῶν λόγων τούτων, τά τε ἄλλα, καὶ τὴν
τετράδα τὴν δευτέραν, Λόγον καὶ Ζωὴν, "Ανθρωπον καὶ "Ex-
κλησίαν. ᾿Αλλὰ μὴν καὶ τὴν πρώτην ἐμήνυσε τετράδα" διηγού-
hic enim syzygias manifestavit: Omnia enim, ait, per tpsum facta
sunt, vita autem in ipso. Hee ergo que in eo facta est, proxi-
mior est quam ea que per ipsum facta sunt: cum ipso est enim,
et per ipsum fructificat. Quoniam infert, Et vita erat luz
hominum. ὃ Hominem autem nunc et Ecclesiam simili nomine
significavit, ut per unum nomen manifestet syzygiee communio-
nem. Ex Logo enim et Zoe Homo generatur et Ecclesia.
Lumen autem dixit hominum vitam, quoniam illuminati sunt
ab ea, quod est formatum et manifestatum. Hoc autem et
Paulus dicit: Omne enim quod manifestatur lumen est. Quoniam
igitur vita manifestavit et generavit Hominem et Ecclesiam,
. lumen dicta est eorum. Aperte igitur manifestavit Johannes
per sermones hos, et alia, et quaternationem secundam, Logon
et Zoen, Anthropon et Ecclesiam. Sed et primam significavit
tetradem. Narrans enim de Salvatore, et docens omnia, que
Didasc. Or., ὁ γέγονεν ἐν αὐτῷ τῷ λόγῳ,
ζωὴ ἦν ἡ σύζνγος᾽ διὸ καί φησιν ὁ Κύριος,
ἐγὼ εἶμι ἡ ζωή. § 6.
1 MASSUET reminds his reader that
the Macedonians or Pneumatomachi
adopted this Valentinian view of the
same text, that they might include the
Holy Spirit, with them a mere spirit of
life or ἐντελέχεια, among the number of
things create.
3 ὁ δὲ ἐν ταντότητι μονογενὴς, οὗ
κατὰ δύναμιν ἀδιάστατον ὁ σωτὴρ ἐνεργεῖ,
οὗτός ἐστι τὸ φῶς τῆς ἐκκλησίας τῆς πρό-
τερον ἐν σκότῳ καὶ ἐν ἀγνοίᾳ οὔσης.
Didase. Or. § 8.
3 The MSS. have Homines.
PERPERAM ALLEGATUS. 79
μενος γὰρ περὶ τοῦ Σωτῆρος, καὶ λέγων πάντα τὰ ἐκτὸς τοῦ 118.1.1.18,
πληρώματος δι’ αὐτοῦ μεμορφῶσθαι, καρπὸν εἶναί φησιν MASE 1. vill
4 8 I 4 ^ , 4 4 ^ rd 9 ܕ ΄ “--
αὐτὸν παντὸς τοῦ πληρώματος. Kai yap φῶς εἴρηκεν αὐτὸν
a 9 ^ ’ , M 4 7 θὲ e 4 9 ^
TO ἐν TH σκοτιᾳ Hatvouevoy, kat μὴ καταληφθεν vm αὑτῆς,
4 , ܝ ܬ
ἐπειδὴ πάντα τὰ ?*yevopeva ex τοῦ πάθους ἁρμόσας ἠγνοήθη
ܝ 4 4
ὑπ᾽ 3aurns. Kat υἱὸν de, καὶ ἀλήθειαν, καὶ ζωὴν λέγει αὐτὸν
ܠ ,
καὶ λόγον σάρκα γενόμενον' ov τὴν δόξαν ἐθεασάμεθά, φησι,
a 49 e δό 4 ^ 4 [ 4 9 e ^ e^ e e 4 ^
xai ἣν ἡ δόξα αὐτοῦ, *oía ἣν ἡ τοῦ μονογενοῦς, ἡ ὑπὸ τοῦ
^ e^ ,
πατρὸς δοθεῖσα αὐτῷ, “πλήρης χάριτος καὶ ἀληθείας. Λέγει
extra Pleroma sunt, per eum formata, fructum quoque eum
esse dicens intra Pleroma. Etenim lumen dixit illum quod in
tenebris lucet, et non comprehenditur ab eis, quoniam omnia que
facta sunt ex passione formans, ignoratus est ab eis. Et Filium
et Veritatem et Vitam dicit eum, et Verbum carnem factum:
cujus gloriam vidimus, ait, et erat gloria ejus qualis erat uni-
geniti, que a Patre data est ei, plena gratia et veritate.
1 παντὸς is undoubtedly the true
reading; the Valentinian Soter being
an emanation from the collective Ple-
roma, see end of § 4. The translator
read ἐντός.
3 γεν. ἐκ τοῦ πάθους, i. e. the forma-
tion of matter and material objects from
the passion of Sophia.
3 αὐτῆς, τῆς σκοτίας 8c., that is, all
that was not of the spiritual seed, for
80 ἡ σκοτία ia interpreted in the Didasc.
Or., καὶ ἡ σκοτία αὐτὸν οὐ κατέλαβεν, ol
ἀποστατήσαντες, καὶ οἱ λοιποὶ τῶν ἀνθρώ-
πων, οὐκ ἔγνωσαν αὐτὸν, καὶ ὁ θάνατος οὐ
κατέσχεν αὐτόν. 88. Hence, perhaps,
the tranalator expresses that which he
knew to be his author’s meaning rather
than his exact words when he renders
ὑπ᾽ αὐτῆς twice by ab eis.
4 There is some heretical significance
in this alteration from ws to ola ἢν ἡ τοῦ
Mor. For the Valentinian Σωτὴρ upon
earth was ὁ πρωτότοκος 'Inoois of whom
it was said 8. John was speaking ; but
in the Pleroma he was ὁ μονογενής, a8
the Didasc. Or. states 8 7, ὁ δὲ ἐν-
ταῦθα ὀφθεὶς οὐκ ἔτι μονογενὴς, ἀλλ᾽ ws
μονογενὴς πρὸς τοῦ ἀποστόλου προσαγο-
Dicit
ρεύεται' δόξαν ws Μονογενοῦς ὅτι els καὶ
ὁ αὐτὸς ὧν ἐν μὲν τῇ κτίσει πρωτότοκός
ἐστιν ᾿Ιησοῦς, ἐν δὲ πληρώματι Μονογενής.
5 πλήρης. The Valentinian, as GRABE
shews, did not stand alone in referring
this word ungrammatically to δόξαν in-
stead of to λόγος; he cites S. Cyr. AL.
and THEOPHYLACT. It would seem that
this entire passage, from the first refer-
ence to the opening of S. John’s Gospel,
introduced with the words λέγοντες
οὕτως, to the end of this section, is quoted
from the writings of the Valentinian
PrTOLEM.EUS. The misquotations of Scrip-
ture are marked with a φησί, and in the
present instance error is exposed by the
production of the exact words of 8.
John. The genuine text, therefore, with
its prefatory λέγει δὲ οὕτως, is parenthe-
tical; just as in the outset the Valen-
tinian perversion of the Apostle's words
is first given, and the text itself is then
added parenthetically, λέγει δὲ οὕτως,
ἐν ἀρχῇ ἥν ὁ Λόγος, x.r.A. The reader
will also observe the paraphrase of the
words παρὰ πατρός, whereby the glory
of the Only Begotten, i. e. his modal
subsistence or γνῶσις, p. 53, n. 1, 14
80 ALLEGATIONIS
LIB. I. .ܐ 18. δὲ ܢ , ”¿ % . ܕ 2 × καὶ ἐσκήνωσεν ἐν
LIB.1.i.18 δὲ οὕτως. Καὶ ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκή
MASS I. vii
ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς
4 ^
᾿Ακριβῶς
3 4 ܬ , > 5 4 . 1 II , 9 _ %
οὖν kai τὴν πρωώωτὴν ἐμήνυσε 77069 ατέρα εἰπῶν, ܐܐ
παρὰ Ilarpos, πλήρης χάριτος καὶ ἀληθείας.
καὶ Χάριν, καὶ τὸν Μονογενῆ, καὶ ᾿Αλήθειαν. Οὕτως ὁ
Ἰωάννης περὶ τῆς πρώτης καὶ μητρὸς τῶν ὅλων Αἰώνων
ὀγδοάδος εἴρηκε. Πατέρα γὰρ εἴρηκε, καὶ Χαριν, καὶ Movo-
γενῆ, καὶ ᾿Αλήθειαν, καὶ Λόγον, καὶ Ζωὴν, καὶ “AvOpwror,
καὶ EikkAgatav?.
19. ‘Opas, ἀγαπητὲ, τὴν μέθυδον, § οἱ χρώμενοι φρενα-
πατοῦσιν ἑαυτοὺς, ἐπηρεάζοντες τὰς γραφὰς, τὸ πλάσμα
αὐτῶν ἐξ αὐτῶν συνιστάνειν πειρώμενοι. Διὰ τοῦτο γὰρ καὶ
autem sic: Et Verbum caro factum est, et habitaett in nobis, el
vidimus gloriam ejus, gloriam quasi unigeniti a Patre, *plenum
gratia et veritate. Diligenter igitur ostendit primam quater-
nationem, Patrem dicens, et Gratiam, et Monogenem, et Veri-
tatem. Sic Johannes de prima et matre omnium /Eonum ogdo-
ade dixit. Patrem enim dixit, et Gratiam, et Monogenem, et
Veritatem, et Verbum, et Vitam, et Hominem, et Ecclesiam.
Joh. i. 14.
Et Ptolemsus quidem ita.
19.
Vides igitur, dilectissime, adinventionem, qua utentes
seducunt semetipsos, calumniantes scripturis, fictionem suam ex
eis *constare annitentes.
not his very substance was derived from
the Father.
1 Πατέρα, i.e. Bv0óv: Χάριν, i.e.
Σιγήν. ὃ 1. It is evident therefore that
the western Valentinians included By-
thus and Sige in their system of thirty
Eons. It will be seen in the sequel that
the Eastern branch of this heresy ad-
hered more closely to the original notion
of VALENTINUS, and treating Bythus as
the Monad, and Sige as a mere negation,
made up the number of thirty by sub-
stituting in their place Christ and the
Holy Spirit; these two ‘Hons were in-
cluded in the Pleroma, and such a mode
of enumeration very likely expresses the
original conception of the heresiarch.
3 Suppl. Ka? 6 μὲν Πτολεμαῖος οὕτως,
whose words have been quoted through-
Propter hoc enim et ipsas eorum ad-
out this section, excepting only the two
first lines and the parenthetical texts.
Ptolemy and Heracleon were the chief
teachers of Valentinianism in the West,
and in the East Theodotus, Axionicus,
and Bardesanes, who, however, is styled
more justly the precursor of Maniche- 2
ism. Hipp. Phil. vi. 35.
3 Plenum, MASSUET'S reading is con-
firmed by consent of MSS. in V. xviii. 2.
4 constare, conflare would make a
better sense if the Greek agreed. The
Ogdoad as forming an even number was
feminine ; the even numbers, according
to the Pythagorean notions so manifestly
adapted by VALENTINUS, were consi-
dered to involve the feminine idea, as
the odd numbers were deemed masculine.
So HiPPOLYTUS, speaking of the Pytha-
REFUTATIO, 81
4 ܣ ܢ 4 ^
αὐτὸς [αὐτὰς] παρεθέμην αὐτῶν "τὰς λέξεις, ἵνα ἐξ αὐτῶν LIB. I. i. 19.
, 4 , ^ 0 ὃ , 4 1 , MASS.I. ix.1,
κατανοήσης τὴν πανουργίαν τῆς μεθοδείας, kai τὴν πονηρίαν
^ , ^^ 4 ܢ ,
τῆς πλάνης. IIp@rov μὲν yap ei προέκειτο Ἰωάννη τὴν ἄνω
4 ^ e^
ὀγδοάδα μηνύσειν, τὴν τάξιν av τετηρήκει τῆς προβολῆς, καὶ τι μηνύσαι.
4 Φ
τὴν πρώτην τετράδα σεβασμιωτάτην οὖσαν, καθὼς λέγουσιν,
4 , 4 , ^ 9 ? 4 ܝܨ a? , ܬ
ἐν πρώτοις av τεθείκει τοῖς ὀνόμασι, καὶ οὕτως ἐπεζεύχθη τὴν
ὃ , e ὃ ܠ σι , -^ 9 , e , ὃ ^
evrépav, iva διὰ τῆς τάξεως τῶν ὀνομάτων ἡ Takis δειχθῆ
~ a ܢ ^
τῆς ὀγδοάδος: καὶ οὐκ ay μετὰ τοσοῦτον διάστημα, ὡς ἐκ-
λελησμένος, ἔπειτα ava θεὶς, er’ ἐσχά TNS ἐμέ
ησμένος, ἔπειτα ἀναμνησθεὶς, ἐσχάτῳ πρώτης ἐμέμνητο
xy 1 4 “-
τετράδος. “Ezera δὲ καὶ τὰς συζυγίας σημᾶναι θέλων, καὶ τὸ
-^ 'E À , 9 4 Ἂ ܀ 9 ܒ 4 4 9 4 ^
τῆς Ὠμκκλησίας οὐκ ἂν παρέλιπεν ὄνομα" QÀÀ ἣ καὶ ἐπὶ τῶν
λοιπῶν συζυγιῶν ἠρκέσθη TH τῶν ἀῤῥένων προσηγορίᾳ, ὁμοίως
4
δυναμένων κἀκείνων συνυπακούεσθαι, ἵνα τὴν ἑνότητα διὰ
[2 , A 4 ^ ^ 4 ,
posui astutias et dictiones, ut ex eis consideres malitiam inven-
tionis et nequitiam erroris. Primo enim si propositum esset
Johanni, illam que sursum est octonationem ostendere, ordinem
custodisset utique emissionis, et primam quaternationem, cum
sit venerabilior, quemadmodum dicunt, in primis utique posuis-
set nominibus, et sic adjunxisset secundam, ut per ordinem
nominum ordo ostenderetur octonationis: et non utique post
tantum intervalum quasi oblitus, deinde commemoratus, in
novissimo prime memoratus fuisset quaternationis. Deinde
autem et conjugationes significare volens, et Ecclesise non pre-
termisisset nomen; sed aut et in reliquis conjugationibus con-
tentus fuisset masculorum appellatione, similiter cum possent et
illa simul subaudiri, ut unitatem per omnia esset custodiens;
gorean Tetrad says, ‘ApiOuds γέγονε τῆηται καλεῖσθαι. 'Emrl πᾶσι δὲ τούτοις #
πρώτως ἀρχὴ, ὅπερ ἐστὶν ἕν, ἀόριστος,
ἀκατάληπτος, ἔχων ἐν ἑαυτῷ πάντας τοὺς
ἐπ᾽ ἄπειρον δυναμένους ἐλθεῖν ἀριθμοὺς
κατὰ τὸ πλῆθος Τῶν δὲ ἀριθμῶν ἀρχὴ
γέγονε καθ᾽ ὑπόστασιν ἡ πρώτη μονὰς,
ἥτις ἐστὶ μονὰς ἄρσην, γεννῶσα πατρικῶς
πάντας τοὺς ἄλλους ἀριθμούς. Δεύτερον
ἡ δυὰς θῆλυς ἀριθμὸς, ὁ δὲ αὐτὸς καὶ
ἄρτιος ὑπὸ τῶν ἀριθμητικῶν καλεῖται.
Τρίτον ἡ τριὰς ἀριθμὸς ἄρσην, οὗτος καὶ
περισσὸς ὑπὸ τῶν ἀριθμητικῶν νενομοθέ-
VOL. I.
τετρὰς θῆλυς ἀριθμὸς, ὁ δὲ αὐτὸς καὶ
ἄρτιος καλεῖται ὅτι θῆλυς ἐστίν. Phil. τ.
1 Suppl. τὰς τεχνὰς καί. Cf. Int.
3 For ἐπεζεύχθη GRABE proposes to
read ἐπεζεύκει, and MABSUET ἐπέζευξε.
It is more probable that ἐπεζεύχθη a»
ἡ δευτέρα was written originally.
3 MS. CLERMONT, dein recommemo-
ratus, which reading seems to embrace
the elements of theseveral varie lectiones,
deinde comm, and de re comm.
6
82 ALLEGATIONIS
LIB. Li. 1% 4 4 ܛ , 4 , 9 ܫ
LIB. I. |. 19, κατέλεγε, καὶ τὴν τοῦ Ἀνθρώπου dv μεμηνύκει σύζυγον,
MASS Lil. καὶ οὐκ ἂν aQrkev ex μαντείας μας λαμβάνειν τοὔνομα αὐτῆς.
Φανερὰ οὖν ἡ τῆς ἐξηγήσεως 1 παραποίησις. Τοῦ γὰρ "Twavvou
ἕνα Θεὸν παντοκράτορα, καὶ Eva μονογενῆ Χριστὸν ᾿Ἰησοῦν
κηρύσσοντος, Of οὗ τὰ πάντα γεγονέναι λέγει, τοῦτον υἱὸν M4
[1 Δόγον] Θεοῦ, τοῦτον Μονογενῆ, τοῦτον πάντων ποιητὴν,
^ ^ 9 4 , , ܝ ^
τοῦτον φῶς ἀληθινὸν φωτίζοντα πάντα ἄνθρωπον, τοῦτον
~ 4 ^
κόσμου ποιητὴν, τοῦτον εἰς Ta ἴδια ἐληλυθότα, τοῦτον
αὐτὸν σάρκα γεγονότα, καὶ ἐσκηνωκότα ἐν ἡμῖν" οὗτοι
, 4 ܠ a 4 9 ܙ » ܟ
παρατρέποντες κατὰ τὸ πιθανὸν τὴν ἐξήγησιν, ἄλλον μὲν
τὸν Μονογενῆ θέλουσιν εἶναι κατὰ τὴν προβολὴν, ὃν δὴ καὶ
^ A ܠ ^
“ἀρχὴν καλοῦσιν, ἄλλον δὲ TOv Σωτῆρα γεγονέναι θέλουσι,
καὶ ἄλλον τὸν Λόγον Ξυἱὸν τοῦ Μονογενοῦς, καὶ ἄλλον τὸν
ܢܠ 9 9 , e^ [4 .ܝ
Χριστὸν eic ἐπανόρθωσιν τοῦ πληρώματος προβεβλημένον" o.
^ ܬ .ܝ ^
καὶ ἕν ἕκαστον τῶν εἰρημένων ἄραντες ἀπὸ τῆς ἀληθείας,
καταχρησάμενοι τοῖς ὀνόμασιν, εἰς τὴν ἰδίαν ὑπόθεσιν μετή-
aut si reliquorum conjugationes enumerabat, et Anthropi, (id
est, Hominis) utique manifestasset conjugem, et utique non
remisisset de divinatione nos accipere nomen ipsius. Manifesta
igitur expositionis eorum transfictio. Johanne enim unum
Deum exponente [/. Omnipotentem], et unum Unigenitum
Christum Jesum annunciante, per quem omnia facta esse dicit,
hunc Verbum Dei, hunc unigenitum, hunc factorem omnium, hunc
lumen verum illuminans omnem hominem, hunc mundi fabrica-
torem, hunc in sua venisse, hunc eundem carnem factum, et
inhabitasse in nobis: hi transvertentes secundum verisimilem
[verisimile] expositionem, alterum quidem Monogenem volunt
esse secundum emissionem, quem scilicet et Principium vocant:
alterum autem Soterem, (id est, Salvatorem) fuisse volunt, et
alterum Logon, (id est, Verbum) filium Monogenis, (id est,
Unigeniti) et alterum Christum ad emendationem Pleromatis
emissum: et unumquodque eorum que dicta sunt auferentes a
veritate, et abutentes nominibus, in suam argumentationem
1 παραποίησις, the preposition having 8 Monogenes was called the Son of
its peculiar force, conveys the notion of Bythus, but we do not find elsewhere
perversion, e. g. vain fiction. Compare that the Word was derived by Va-
the last words of § 20, p. 89. LENTINUS from Monogenes by filis
3 Bythus was the προαρχή; Νοῦς, the tion; it is perhaps the author's own
reflex of Bythus, was called ἀρχή. See§ 1. — inference.
REFUTATIO. 83
e 9 9 4 ‘9 a , A 9 , ^
veykay, ὥστε KAT αὐτοὺς ἐν τοῖς τοσούτοις τὸν ᾿ἰωάννην τοῦ LIB. I i19.
, e ~ , 4 4 ^ ܬ݂ .9
Κυρίου Ἰησοῦ Χριστοῦ μνείαν [ suppl. μὴ ὧν] ποιεῖσθαι. E; M55 τιν 3.
γὰρ Πατέρα εἴρηκε, καὶ Χάριν, καὶ Μονογενῆ, καὶ ᾿Αλήθειαν,
καὶ Λόγον, καὶ Ζωὴν, kat “AvOpwrov, καὶ ᾿Εκκλησίαν, κατὰ
1 , , e , ܬ ^ , 9 , » 9
τὴν εκείνων ὑπόθεσιν περὶ τῆς πρώτης ὀγδοάδος εἴρηκεν, ἐν ἢ
οὐδέπω ᾿Ιησοῦς, οὐδέπω Χριστὸς ὁ τοῦ Ἰωάννου διδάσκαλος.
Ὅτι δὲ οὐ περὶ τῶν συζυγιῶν αὐτῶν ὁ ᾿Απόστολος εἴρηκεν,
ἀλλὰ περὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὃν καὶ Λόγον
olde τοῦ Θεοῦ, αὐτὸς πεποίηκε φανερόν. ᾿Ανακεφαλαιούμενος
γὰρ περὶ τοῦ εἰρημένου αὐτῷ ܐ ἄνω ἐν ἀρχῇ Λόγου, ἐπεξηγεῖται"
Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. Kara δὲ
1 , ܝ [4 9 e , ܠ $ P Ψ % @
τὴν ἐκείνων ὑπόθεσιν, οὐχ ὁ Λόγος σὰρξ ἐγένετο, ὅς γε οὐδὲ
ἦλθέ ποτε ἐκτὸς Πληρώματος: ἀλλὰ ὁ τῆς " οἰκονομίας μετα-
ܝ ~ , ,
yevéorepos τοῦ Λόγου Σωτήρ.
transtulerunt: ut secundum eos in tantis Johannes Domini
Christi Jesu memoriam non fecerit. Si enim Patrem dixit, et
Charin, et Monogenem, et Alethian, et Logon, et Zoen, et
Anthropon, et Ecclesiam, secundum illorum argumentationem
de prima ogdoade dixit, in qua nondum Jesus, nondum Christus
Johannis magister. Quia autem non de syzygiis ipsorum Apo-
stolus dixit, sed de Domino nostro Jesu Christo, quem et Ver-
bum scit eese Dei, idem ipse fecit manifestum. — Recapitulans
enim de eo Verbo quod ei in principio dictum est, insuper ex-
ponit: Et Verbum caro factum est, et inhabitavit in nobis. Secun-
dum autem illorum argumentationem, non Verbum caro factum
est, quod quidem nec venit unquam extra Pleroma: sed qui ex
omnibus factus est, et sit posterior Verbo, Salvator.
1 ἄνω. The omission of any equi-
valent for this particle in the Latin
version, makes it doubtful whether the
word ought not to be omitted in the
Greek. The writer, however, is con-
trasting the two passages, wherein it is
first (ἄνω) predicated of the Λόγος that
He was ἐν ἀρχῇ, and subsequently, that
σὰρξ ἐγένετο, and, by a comparison of
the two, he deduces the proof that the
same Logos which was in the beginning
was also incarnate.
3 οἰκονομίας. How is the Greek here
to be harmonised with the Latin! GBABE
supposes that EPIPHANIUB has preserved
the genuine words, and that the trans-
lator, taking an unusual degree of lati-
tude, has rendered them freely. Mas-
SUET takes just exception to this mode
of settling the difficulty, as being wholly
at variance with the close spirit of the
translation. STIEREN launches out into
an irrelevant discussion upon certain
phases of Valentinian error, but leaves
the difficulty unsolved. That either the
text or the translation is faulty is cer-
tain; perhaps both. BILLIUS correcta
the Greek to the Latin, and proposes,
6—2
84 CHRISTUS JESUS
: , ? ܝ 4 1
TTB. I. 1. 90. 20. MaOere οὖν ἀνόητοι, ὅτι ᾿Ιησοῦς ὁ παθὼν ὑπὲρ M.4
8 JA ^ 4 ^ 4 ’
MASSTIXS ἡμῶν, ὁ κατασκηνώσας ἐν ἡμῖν, οὗτος αὐτός ἐστιν 6 Λόγος
τοῦ Θεοῦ. Ei μὲν γὰρ ἄλλος τις τῶν Αἰώνων ὑπὲρ τῆς ἡμῶν
9 ^ ܢ $ 2 $ * @ A» 9 , 4
avTov σωτηρίας σὰρξ ἐγένετο, ELKOS ἣν περι ἄλλου εἰρηκέναι TOV
᾿Απόστολον. Ei δὲ ὁ Λόγος ὁ τοῦ Ἰ]ατρὸς ὁ καταβὰς, αὐτός
9 1 ¢ 9 4 re ^ , ^ 4 «" 4 a
ἐστι καὶ ὁ avaBas, 50 τοῦ μόνου Θεοῦ μονογενὴς vios, κατὰ τὴν
^ II A 0 , 4 ܨܢ 4 9 r 9 « #
τοῦ llarpos εὐδοκίαν σαρκωθεὶς ὕπερ ανθρώπων, οὐ περὶ ἄλλου
τινὸς, οὐδὲ περὶ ὀγδοάδος τὸν λόγον "ἐμπεποίηται, ἀλλ᾽ d
περὶ τοῦ Κυρίου ᾿Ιησοῦ Χριστοῦ. Οὐδὲ γὰρ ὁ Λόγος xaT
αὐτοὺς προηγουμένως σὰρξ γέγονε. Λέγουσι δὲ τὸν Σωτῆρα
20. Discite igitur insensati, quoniam Jesus, qui passus est
pro nobis, qui inhabitavit in nobis, idem ipse est Verbum Dei.
Si enim alius ex /Eonibus pro nostra salute caro factus est,
sestimandum erat de altero dixisse Apostolum. Si autem Ver-
bum Patris qui descendit, ipse est et qui ascendit, ab uno Deo
unigenitus Filius, secundum Patris placitum incarnatus pro
hominibus, non de alio aliquo, neque de ogdoade Johannes
sermonem fecit, sed de Domino *Jesu Christo. Neque enim
Eph. iv. 10.
Verbum secundum eos principaliter caro factum est.
instead of ὁ τῆς olx., to read ὁ ἐκ πάντων
γεγονώς. M.ASSUET combines both Greek
and Latin, thus, ὁ ἐκ πάντων γεγονὼς,
καὶ τῆς olx, But may not the translator
have rendered the Greek term οἰκονομία
in this place by «economia, as is usual
with the Latin fathers, TERTULLIAN
especially? If so, I would propose an
alteration both in the Greek and in the
Latin, e. g. ἀλλ᾽ ὁ τῇ οἰκονομίᾳ γενόμενος
ἥτε μεταγενέστερος x.7.. Sed qui econo-
mia (mendose, ez omnibus) factus, εἰ sit
[ἢ τε] posterior, &c. For an explanation
of the dispensational σωτὴρ the reader
is referred back to § 11; he may com-
pare also the next section.
1 The translator for ὁ reads ἀπὸ,
which, in fact, gives a heretical cast to
the words. To say that the Word de-
scended from the only God, would be to
advance a statement with which almost
every heresy but Sabellianism would
symbolise. ὁ τοῦ μόνου Θεοῦ expresses
as closely as ἀπὸ r. μ. O. that the Word
Dicunt
is of the only God, and is the negation
of the Gnostic notion that the Soter
was a joint emanation from all the ZEons
of the Pleroma. With regard to the
words adduced from Eph. iv. 10, ¥ ALEN-
TINUS also assigned to them their Catho-
lic interpretation. In the Didasc. Or.,
after it had been said that the same pri-
mary emanation was called Monogenes
in the Pleroma, but Jesus, the first-
begotten in creation, it is added, ὁ δὲ
αὐτός ἐστι τοιοῦτος ὧν ἑκάστῳ, οἷος kexo-
ρῆσθαι δύναται" καὶ οὐδέποτε τοῦ μείναν»-
ros 6 καταβὰς μερίζεται, φησι γὰρ ὃ
ἀπόστολος, ὁ γὰρ ἀναβὰς αὐτός ἐστι καὶ
ὁ καταβάς. ὃ 7.
3 The translator adds Johanna.
Scripture is so frequently cited by ܬ
mere φησιν, that in all probability the
authors name was omitted in the ܐܘ
ginal.
3 These names are restored to the
Greek order, on the authority of the
ARUNDEL MS.
IPSE EST VERBUM. 85
9 [4 ܢ ܝ 9 ^ ,
ἐνδύσασθαι ‘capa ψυχικὸν ἐκ τῆς οἰκονομίας κατεσκευασμένον LIB. }. i. 30.
t) , MASS.1.ix.3. ܀
-appyTe προνοίᾳ,
Σὰρξ δέ ἐστιν ἡ ἀρχαία ἐκ τοῦ χοῦ κατὰ τὸν "Adan ἡ
πρὸς τὸ ὁρατὸν γενέσθαι, καὶ ψηλαφητόν.
γεγονυῖα πλάσις ὑπὸ τοῦ Θεοῦ, ἣν ἀληθῶς γεγονέναι τὸν
Λόγον τοῦ Θεοῦ ἐμήνυσεν ὁ ᾿Ιωάννης. Καὶ λέλνται αὐτῶν ἡ
, a 9 ܝ 4 ܢ 4 , 9 ܝ 9 e^
πρώτη Kat ἀρχέγονος aydoas. Ἑνὸς yap καὶ ToU αὐτοῦ δει-
, A , 4 ^ 4 ^ 4 ܕ a
κνυμένου Δόγου, καὶ Μονογενοῦς, καὶ Ζωῆς, καὶ Φωτὸς, καὶ
ܬ ܝ 4 ܥܪ ea ^ A] , 4 ^
Σωτῆρος, kai Χριστοῦ, καὶ Yiov Θεοῦ, καὶ τούτου αὐτοῦ
, e 8 e ^ e ^ 9 ܐ , ὃ 3 ,
σαρκωθέντος ὑπὲρ ἡμῶν, λέλυται ἡ τῆς Gydoados FaoKyvornyia.
Ταύτης δὲ λελυμένης, διαπέπτωκεν αὐτῶν πᾶσα ἡ ὑπόθεσις, ἣν
“ψευδῶς ὀνειρώττοντες δκατατρέχουσι τῶν γραφῶν, ἰδίαν ὑπό-
θεσιν ἀναπλασάμενοι. “Ererra λέξεις καὶ ὀνόματα σποράδην
κείμενα συλλέγοντες, μεταφέρουσι, καθὼς προειρήκαμεν, ἐκ τοῦ
enim Sotera induisse corpus animale, de dispositione aptatum
inenarrabili providentia, ut visibile et palpabile fieret. Caro est
autem illa vetus de limo secundum Adam facta plasmatio a Deo,
quam vere factum Verbum Dei manifestavit Johannes, Et
soluta est illorum prima et primogenita octonatio. Cum enim
unus et idem ostenditur Logos et Monogenes, et Zoe et Phos,
et Soter et Christus [et] filius Dei, et hic idem incarnatus pro
nobis, soluta est octonationis illorum compago. Hac autem
soluta, decidit illorum omnis argumentatio, quam falso nomine
somniantes infamant Scripturas, ad propriam argumentationem
confingendam. Post deinde dictiones et nomina dispersim posita
colligentes, transferunt, sicut. praediximus, ex eo quod est gecun-
1 Still there was nothing ὑλικὸν in
the Saviour. His body was ἐκ τῆς
ἀφανοῦς ψνχικῇς οὐσίας, and as such
under the regime of the Demiurge; such
at least was the western notion. The
eastern phase of the heresy imagined,
ὅτι πνευματικὸν ἦν τὸ σῶμα τοῦ Σωτῆρος.
HrrroLrT. PA. vi. 35.
3 Or, as the author before expressed
it, ἀῤῥήτῳ rexvj. See p. 52, n. 5.
8 σκηνοπηγία, apparently in con-
tinued allusion to the words of S. John,
where after the declaration, xal ὁ Adyos
σὰρξ ἐγένετο, it in added xal ἐσκήνωσεν
ἐν ἡμῖν. The Ogdoad, centring as it did
in Christ, also ἐσκήνωσεν ἐν ἡμῖν.
4 The Latin version has falso nomine,
indicating ψευδωνύμως, in its abbreviate
form Yevdwws. GRABE, MASSUET, and
STIEREN agree in condemning the read-
ing followed by the translator, still an
allusion to the words of S. Paul, 1 Tim.
vi, 20, may justify it; and the Valen-
tinian correlatives are a sufficiently close
illustration of the ἀντιθέσεις τῆς ψευδω-
γύμου γνώσεως of which the Apostle
speaks ; compare also c. V.
5 κατατρέχουσι, as in ATHEN. V.,
πικρῶς ᾿Αλκιβιάδον κατατρέχει ws olvó-
φλυγος. Fall foul of.
86 CENTO
LIB. L 1. 20. κατὰ φύσιν εἰς τὸ παρὰ φύσιν: ὅμοια ποιοῦντες τοῖς ὑπο-
MASMLIC* θέσεις τὰς τυχούσας αὐτοῖς προβαλλομένοις, ἔπειτα πειρω-
^ ^ a e
μένοις ἐκ τῶν Ὁμήρου ποιημάτων * μελετᾷν αὐτὰς, ὥστε τοὺς
ἀπειροτέρους δοκεῖν ἐπ᾽ ἐκείνης τῆς ἐξ ὑπογυίου μεμελετημένης
e , “O A » , ܙ λ ܠ
ὑποθέσεως “Ὅμηρον τὰ ἔπη πεποιηκέναι, καὶ πολλοὺς συναρ-
^ ^ ^ =»
πάζεσθαι διὰ τῆς τῶν ἐπῶν συνθέτου ἀκολουθίας, μὴ ἄρα
ܢ 4
ταῦθ᾽ οὕτως Ὅμηρος εἴη πεποιηκώς. ‘Qs ὁ τὸν Ἡρακλέα ὑπὸ μα
Εὐρυσθέως ἐπὶ τὸν ἐν τῷ “Αδὴ κύνα πεμπόμενον " διὰ τῶν
e ^ , 4 Ψ 4 δὲ a ᾽
Ομηρικῶν στίχων γράφων οὕτως: (οὐδὲν γὰρ κωλύει παρα-
δείγματος χάριν ἐπιμνησθῆναι καὶ τούτων, ὁμοίας καὶ τῆς
αὐτῆς οὔσης ἐπιχειρήσεως τοῖς ἀμφοτέροις.)
Od. κ΄. 76. Ὡς εἰπὼν, ἀπέπεμπε δόμων βαρέα στενάχοντα
Od. φ΄. 36, Φωθ᾽ 'HpaxAga, μεγάλων ἐπιΐστορα ἔργων,
ΤΙ, 7. 123., Εὐρυσθεὺς, Σθενέλοιο wais Περσηϊαδαο
dum naturam, in id quod est contra naturam: similia facientes
lis, qui controversias sibimetipsis quaslibet proponunt, post deinde
conantur et (7. ex ] Homericis versibus meditari eas : ita ut idiots
putent ex illa temporali declamata controversia Homerum versus
fecisse, et multi abducantur per compositam consequentiam
versuum, ne forte hec sic Homerus fecerit. Quemadmodum
Herculem ab Eurystheo ad eum qui apud inferos est canem
missum ex Homericis versibus scribens ita: nihil enim prohibet
exempli gratia "commemorari et horum, cum sit similis et
eadem utrisque argumentatio.
Hsec ubi dicta dedit, emisit limine flentem
*Herculem invictum, magnarum non inscium rerum,
Eurystheus natus Sthenelo prosapia Persei,
1 μελετᾷν, Lat. meditari, to which
rendering GRABE, MASSUET and STIEREN
take exception. Bearing in mind, how-
ever, the Virgilian phrase musam medi-
taris avena, and the custom of authors
to declaim (Grece μελετᾷν) their verses
in public, the translation is not amiss.
3 TERTULLIAN speaks of the Home-
rocentones, of which IRENJEUS preserves
this specimen, Homerocentonas etiam
vocare solent, qui de carminibus Homeri
propria opera, more centonario, ez multis
hinc inde compositis, in unum sarciunt
corpus. Prescr. Her. 39.
3 The translator elsewhere uses com-
memorari in an active sense. Conversely
refrigero is used by him in a passive, or
rather a reflective sense. EY horwm in
the genitive is a copy of καὶ τούτων.
‘ The translator evidently lived in
an unpoetical age; but JUNIUS is not
very happy in his second line,
Herclem magnarum cui mens non inscia
rerum.
HOMERICUS. 87
"EE 'EpéBevws ἄξοντα κύνα στυγεροῦ 'Aióao.
By δ᾽ ἵμεν, ὥστε λέων ὀρεσίτροφος ἀλκὶ πεποιθὼς,
Καρπαλίμως ‘ava ἄστν' φίλοι δ᾽ " ἀνὰ πάντες ἕποντο,
Νύμφαι τ᾽ ἠΐθεοί τε, πολύτλητοί τε γέροντες,
*Oixrp’ ὀλοφυρόμενοι, ὡσεὶ θάνατόνδε κίοντα.
Ἑρμείας δ᾽ “ ἀπέπεμπεν, ἰδὲ γλανκώπις ᾿Αθήνη"
"Hidee γὰρ κατὰ θυμὸν ἀδελφεὸν, ὡς ἐπονεῖτο.
Τίς οὐκ ἄν τῶν ἀπανούργων συναρπαγείη ὑπὸ τῶν ἐπῶν τού-
των, καὶ νομίσειεν οὕτως αὐτὰ Ὅμηρον ἐπὶ ταύτης τῆς ὑπο-
θέσεως πεποιηκέναι; Ὁ δ᾽ ἔμπειρος τῆς .Ομηρικῆς ὑποθέσεως
ἐπιγνώσεται, | suppl. μὲν τὰ ἔπη, τὴν δ᾽ ὑπόθεσιν οὐκ ἐπιγνώσε-
ται,] εἰδὼς ὅτι τὸ μέν τι αὐτῶν ἐστι περὶ ᾽Οδυσσέως εἰρημένον,
τὸ δὲ περὶ αὐτοῦ τοῦ Ἡρακλέος, τὸ δὲ περὶ Πριάμου, τὸ δὲ περὶ
Μενελάου καὶ ᾿Αγαμέμνονος. ἔΑρας δὲ αὐτὰ, καὶ ἕν ἕκαστον ἀπο-
δοὺς τῇ "ἰδίᾳ, ἐκποδὼν ποιήσει τὴν ὑπόθεσιν. Οὕτω δὲ καὶ ὁ “τὸν
Ducturum ex Erebo canem atri Ditis ad auras.
Vadit at ille, velut leo nutritus montibus acer,
Urbem per mediam : noti simul omnes abibant,
Et senes, et pueri, et nondum nupte puelle,
Plorantes multum, ac si mortem iret ad ipsam.
Mercurius premittit et csesia Pallas euntem :
Fratrem etenim sciebat quatenus dolor exagitaret.
Quis non ex simplicibus abripiatur ab hujusmodi versibus, et
putet sic illos Homerum in hoc argumento fecisse? Qui autem
scit Homerica, cognoscet quidem versus, argumentum autem
non cognoscet, sciens quoniam aliquid quidem eorum est de
Ulysse dietum, aliud vero de Hercule, aliud vero de Priamo,
aliud vero de Menelao et Agamemnone. Si autem "tulerit illos,
et unumquemque suo libro reddiderit, auferet de medio preesens
1 Hom. κατά. 3 Hom. dua. βαπτίσματος εἴληφε, i.e. the Primitive
3 Hom. rod)’,
4 Hom. δέ μ᾽ ἔπεμψεν.
5 ἰδίᾳ. [8:15108 understands βίβλῳ,
with the assent of Massukt and STIEREN.
GRABE prefers τάξει as it stands in the
sequel; but why travel out of the con-
text, when the word ὑπόθεσιν suggesta
Uro0éce! e.g. Arranging each verse to
tit his own, he destroys the poet's meaning.
© καγόνα τῆς ἀληθείας... ὃν διὰ τοῦ
Apostolical form of sound words, the
Creed, the baptismal use of which was
from the beginning. The various names
given to the Creed in ancient times are
all indicative of its high Apostolical
authority. Thus IREN.EUS in this place
and in c. 19, calla it, The Canon of
Truth; and below, the Truth preached by
the Church, the Preaching of Truth, and
the Tradition, c. 11., and elsewhere the
LIB. I. i. 20.
GR. I. .ܐ 20.
MASS.I.ix.4.
IL θ΄. 368.
1l. .ܣ 327.
Od. λ΄. 38.
IL .ܣ 398.
Od. X. 6325.
ll. 4΄. 409.
88 PRA‘SCRIPTIO
LIB. I. 1. 30. κανόνα τῆς ἀληθείας ἀκλινῆ ἐν ἑαυτῷ κατέχων, τὸν διὰ τοῦ
MASS.1-1x.4. βαπτίσματος εἴληφε, τὰ μὲν ἐκ τῶν γραφῶν ὀνόματα, καὶ M.47.
τὰς λέξεις, καὶ τὰς παραβολὰς ἐπιγνώσεται, τὴν δὲ βλάσφη-
μον ὑπόθεσιν ταύτην [αὐτῶν] οὐκ ἐπιγνώσεται. Kai γὰρ εἰ
τὰς ψηφῖδας γνωρίσει, ἀλλὰ τὴν ἀλώπεκα ἀντὶ τῆς βασιλικῆς
εἰκόνος οὐ παραδέξεται" ἕν ἕκαστον δὲ τῶν εἰρημένων ἀποδοὺς
argumentum. Sic autem et qui Regulam Veritatis immobilem
apud se habet, quam per baptismum accepit, 11800 quidem que
sunt ex Seripturis nomina, et dictiones, et parabolas cognoscet:
blasphemum autem illorum argumentum non cognoscet. Etenim
81 gemmas agnoscet, sed vulpem pro regali imagine non recipiet.
Unumquemque autem sermonum reddens suo ordini, et aptans
of the Creed, it exhibits faith in the
the translator calls it REGULA γαῖ.
TATIS, which term TERTULLIAN also
adopte, Apol. adv. Gentes, 47, and RE-
GULA Fiver, Prescr. Her. 13, de Virg.
Vel. 1, adv. Prax. .ܕ OBIGEN describes
it as the PmADiCATIO APOSTOLIOA
(Prom. in Lib. I. π. dpy. 3, 4). Lv-
CIAN the Martyr similarly, the APosTO-
LICAL TRADITION (Act. Conc. Harduin,
A. D. 341 ; Bull. Def. Fid. Nic. 4. x11.
5—8) The Council of Antioch quotes
it as τὴν πίστιν τὴν ἐκ διαδοχῆς ὑπὸ τῶν
μακαρίων Αποστολῶν ; while S. CYPRIAN
first gives it a name suggestive rather
of the stringent vow of members of
the Church Catholic, than of its Apo-
stolical origin, and calls it STMBOLUM.
Upon these points the reader may refer
to my Hist. and Theol. of the Three
Creeds, 76. The word κανὼν means the
builder’s plumb rule, ὥσπερ ἐν τῇ rexro-
,ܬܐ ὅταν εἰδέναι βουλώμεθα τὸ ὀρθὸν καὶ
τὸ μὴ, κανόνα προσφέρομεν, /ESCHIN.; and
IREN «08 evidently had this primary idea
upon his mind in writing the words,
ὁ τὸν xavdva τῆς ἀληθείας ܡܐܬ ἐν ἑαυτῷ
κατέχων. Cf. my Vind. Cath. Art. vii.
7 Twlerit is omitted in the ARUNDEL
MS., but it should have commenced
a page, a place of frequent error through
carelessness. See the ARUND. specimen.
1 With respect to the Baptismal use
three Persons of the Holy Trinity, in
which faith the convert was baptized.
The formula at first was short, but from
that it was gradually developed, until it
obtained its present complete form as
the Creed, and became the vehicle for
conveying more full instruction to the
neophyte. This catechetical application
of the Creed was of established usage in
the days of S. CYPRIAN, for in comparing
the schismatical baptism of NovATIAN
with the Catholic sacrament of the
Church, he says, Quod si aliquis illud
opponit, ut dicat eandem Novatianum
legem tenere, quam | Catholica Ecclesia
teneat, eodem. Symbolo, quo et nos, bapti-
zare, eundem nosse Deum Patrem, ܡܗ
dem Filium Christum, eundem Spiritum
S. ac propter hoc usurpare eum potesta-
tem baptizandt posse, quod videatur ἐπ
interrogatione Baptismi a nobis non dis-
crepare, sciat quisquis hoc opponendum
putat, primum, non esse unam nobis εἰ
Schismaticis Symboli legem, neque ean-
dem interrogationem. Nam cum dicunt :
Credis remissionem peccatorum, et vitam
seternam per sanctam Ecclesiam! menti-
untur in interrogatione, quando non ha-
beant. Ecclesiam. | Ep. 76, see also Ep.
7o, and S. HiLAR. Lib. ad Const. Aug.;
S. CyRIL Hreros. Catech. τι. Mystaj.;
8. Basi de Sp. S. 26; Const. Ap. VII. 41.
CATHOLICA. 89
^ 09 , 4 L ^ ^ 9 , ܝ
T! ἰδίᾳ τάξει, Kal προσαρμόσας τῷ τῆς αληθείας σωματίῳ, γυμ-
LIB. I. i.
GR. I. 1.
20.
20.
D i a 4 ܝ , M , $^ .ܐ ܬ
νώσει καὶ ἀνυπόστατον ἐπιδείξει τὸ πλάσμα αὐτῶν. ᾿Επεὶ de MASSES
^ ^ , , e I? 9 Ψ % 3 8
τῇ σκηνῆ ταύτη λείπει ἡ ᾿ἀπολύτρωσις, iva τις τὸν "μῖμον
a ^ ,
αὐτὸν [ .ܐ αὐτῶν | "περαιώσας τὸν ἀνασκευάζοντα λόγον érevey-
a 9 , ܒ ܒ e , , ܐ ^ ,
κεῖν, [ 2. ἐπενέγκη,] καλῶς ἔχειν ὑπελάβομεν ἐπιδεῖξαι πρότερον,
4 . 4 , 9 4 ܫ ὃ ^ 4,,,/ ὃ , ܕ
ἐν οἷς οἱ πατέρες αὐτοὶ τοῦδε τοῦ “μύθου διαφέρονται πρὸς
^ ,
ἀλλήλους, ὡς ἐκ διαφόρων πνευμάτων τῆς πλάνης ὄντες. Kai
4 ^ ^ ~
ἐκ τούτου yap ἀκριβῶς συνιδεῖν ἔσται [ἐστι], καὶ ὅπρὸ τῆς
9 ὃ , , 4 e 4 ^ "E , ,
ἀποδείξεως, βεβαίαν τὴν ὑπὸ τῆς ᾿Εἰκκλησίας κηρυσσομένην
4 , 4 4 e 4 , , ,
ἀλήθειαν, καὶ τὴν UTO τούτων παραπεποιημένην ψευδηγορίαν.
veritatis corpusculo, denudabit, οὐ insubstantivum ostendet fig-
mentum ipsorum. Quoniam autem scens huic deest redemptio,
ut quis mimum ipsorum explicans, destructorem sermonem
inferat, bene habere putavimus ostendere primo in quibus ipsi
patres hujus fabule discrepant adversus se invicem, quasi qui
sint ex variis spiritibus erroris. Et ex hoc enim diligenter cog-
noscere eet, et ex ostensione, eam firmam qus ab Ecclesia pre-
dicatur veritatem, et ab iis id quod fingitur falsiloquium.
1 ἀπολύτρωσις may here represent a
scenic term ; if Peravius, Not. in Epi-
phan. be right. But his criticism fails
to satisfy the judgment, though he is
followed by GRABE and MASSUET and
STIEREN. The ἐξόδιον of a play was
called the ἀπόλυσις, for which, though
in another sense, ἀπολύτρωσις was ἃ
synonym, as Hesrouius shews. TER-
TULLIAN, where he says, (c. 13 adv.
Val.), Quod superest, inquis, vos valete
εἰ plaudite, marks an ἀπόλυσις of the
Latin drama. I must confess how-
ever that a clear case has not been
made out to fix upon ἀπολύτρωσις the
ecenic signification of ἀπόλυσις, however
close a synonym it may be of that word
as regards the manumission of a slave
or captive. I am more inclined there-
fore to suppose that ἀπόλυσις was writ-
ten by IRENAEUS, but that through care-
leesness some writer substituted the
word so frequently in the mouth of the
Gnostic party, ἀπολύτρωσις, also that
this corruption was antecedent to the
translation ; similar instances to which
will be noticed as they occur.
3 Mipos and mimus, like our English
word mask, mean any irregular dramatic
action, as well as the impersonator.
Here it has the meaning of farce.
3 περαιώσας, explicans, i.e. having
rolled or read out the MS. scroll to the
last word. In x. § 4, it is the equiva-
lent of ἀπετέλεσε.
4 For θυμοῦ the recepta lectio.
5 The translator indicates the cor-
rupt reading ὑπός But πρὸ makes far
better sense. It marks the Prescriptio
of IREN#ZvUS. For as TERTULLIAN, in his
treatise bearing that title, shewed that
for heretics there lay no appeal to the
Scriptures, because of their dissent from
the Church to which those Scriptures
were originally committed; so S. IRE-
NUS shews that the universality and
uniformity, with which the Church Ca-
tholic had held a definite body of doc-
trine, as contrasted with the variations
of the Valentinian error, constituted
90 REGULA
LIB. I i.
MASS. I.x.1. Κεφ. β΄.
Expositio predicationis veritatis, quam ab Apostolis
Ecclesia, percipiens custodit.
Epiphanius | 'H μὲν yap 'ExxAgoia, καίπερ καθ᾽ ὅλης τῆς οἰκουμένης ἢ ἃ
$ 30, &c. Ψ , ^ ^ ó , 4 δὲ ~ 9 A aN
5: ܢ ἕως περάτων τῆς γῆς διεσπαρμένη, mapa de τῶν ᾿Αποστόλων,
καὶ τῶν ἐκείνων μαθητῶν παραλαβοῦσα τὴν εἰς ᾿ἕνα Θεὸν
Ilarépa παντοκράτορα, τὸν πεποιηκότα τὸν οὐρανὸν, kal τὴν
γῆν, καὶ τὰς θαλάσσας, καὶ πάντα τὰ ἐν αὐτοῖς, πίστιν" καὶ
4 ܠ ܗ 9 ^ 4 es ^ ^ ܠ ,
εἰς ἕνα Χριστὸν ‘Incovv, τὸν υἱὸν τοῦ Θεοῦ, τὸν σαρκωθέντα
ὑπὲρ τῆς ἡμετέρας σωτηρίας" καὶ εἰς Πνεῦμα ἅγιον, τὸ διὰ
τῶν προφητῶν κεκηρυχὸς " τὰς οἰκονομίας, καὶ ὁ τὰς ἐλεύσεις,
CAP. II.
ef. p. 92 EccLestA enim [et quidem] per universum orbem usque ad
fines terre [dis|seminata, et ab Apostolis, et discipulis eorum
accepit eam fidem, que est in unum Deum, Patrem omnipotentem,
Pecalv.6; qui fecit colum et terram, δὲ mare, et omnia quo $n eis sunt: et
etxiv.15. in unum *Christum Jesum filium Dei, incarnatum pro nostra
salute: et in Spiritum Sanctum, qui per Prophetas predicavit
the strongest proof of the falsity of this
latter.
1 The reader will observe the neces-
sity arising out of Gnostic perversion of
the truth, for the formal assertion of
faith in One God the Creator, &c. The
notion of a Demiurge or Creator far in-
ferior to the Supreme Bythus was to be
abjured by the convert. For a similar
reason faith is expressed in One Lord
Jesus Christ, to exclude the Gnostic no-
tion of the fourfold Christ. See note 1,
p. 61. The primitive Creed of the
Church Catholic was variously modified
to suit the varying need of the Church
in different localities. Very possibly
IBREN.EUS, by the introduction of parti-
cular terms, and the modification of
others, has given it a more anti-Valen-
tinian cast than its more simple Oriental
prototype; such terms are σαρκωθέντα
&c., τὸ διὰ προφητῶν Kexnpuxds, τὰς ol-
κονομίας καὶ τὰς ἔλεύσεις,... τὸ πάθος, ...
τὴν ἔνσαρκον ἀνάληψιν,...τὴν ἐν τῇ
δόξῃ τοῦ Πατρὸς παρουσίαν,... ἀναστῆσαι
πᾶσαν σάρκα, .. κρίσιν δικαίαν ἐν τοῖς
πᾶσι ποιήσηται,...τὰ μὲν πργευματικὰ
τῆς wornplas,...els τὸ αἰώνιον πῦρ, ... τοῖς
δὲ δικαίοις,.. .τοῖς μὲν ἀπ᾿ ἀρχῆς, τοῖς δὲ
ἐκ μετανοίας, ... δόξαν αἰωνίαν.
3 ràs οἰκονομίας. The translator adds
Dei, as excluding the Valentinian οἰκο-
voula.
ὃ τὰς ἔλεύσεις. The translator reads
the singular. But it would seem from
IV. lvi. that the Greek preserves the
true reading, in allusion to the double
Advent of Christ proclaimed by the
prophets, the first in great humility up-
on his Incarnation, the second in power
and glory.
4 The Greek order, Christum Jesum,
is restored on the faith of the ARUNDEL
MS.
VERITATIS. 91
LIB. I. ti.
GR. I. ii.
Ü MASS.I.x.l. .
a 4 9 II θέ , 4 4 10 4 a 0
καὶ τὴν ex Ἰ]αρθένου γέννησιν, καὶ τὸ παθος, Kai τὴν ἔγερσιν
9 ^ ܬ M ,
ἐκ νεκρῶν, kai τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν o
* , xX ~ 'I ^ ^ K , e ^ A 4 9 ܝ
ἠγαπημένου Χριστοῦ 'IncoU τοῦ Kupiou ἡμῶν, καὶ τὴν ἐκ τῶν
4 ~ 9 ἴω ^ A ^
οὐρανῶν ev τῇ δόξη τοῦ llarpós παρουσίαν αὐτοῦ ἐπὶ τὸ
4 4 , 4 ^ ^ ,
ἀνακεφαλαιώσασθαι τὰ Tavra, καὶ ἀναστῆσαι πᾶσαν capka v. xx.
, 9 θ , e Xx ^ 'I ^ ^ K , € ^ a
πάσης ἀνθρωπότητος, ἵνα Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν, καὶ
Θ ^ ܬ ܬ ^ 4 Β À ^ ܬ 4 4 , ^ II 4
eo, καὶ Σωτῆρι, καὶ Βασιλεῖ, xarà τὴν εὐδοκίαν τοῦ Ἰ]Πατρὸς
^ 9 , ,
τοῦ ἀοράτου, πᾶν γόνυ καμψη ἐπουρανίων καὶ ἐπιγείων kal
, ¥ ~ ^ , Ul 9 ^ A
καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται αὐτῷ, καὶ
[3 ^ ^ 4 4 ^
κρίσιν δικαίαν ἐν τοῖς πᾶσι ποιήσηται" Ta μὲν πνευματικὰ τῆς
, 4 9 4
πονηρίας, καὶ ἀγγέλους [τοὺς] παραβεβηκότας, καὶ ἐν ἀπο-
, 4 ^
στασίᾳ γεγονότας, kai τοὺς ἀσεβεῖς, καὶ ἀδίκους, καὶ ἀνόμους,
4 ’ ^ 9 , 4 ܕ 4» ^ ,
και βλασφήμους τῶν ἀνθρώπων εἰς τὸ αἰώνιον πῦρ πέμψη:
^ a 4 , 4 A ܬ ^
τοῖς δὲ δικαίοις, kai ὁσίοις, Kat τὰς ἐντολὰς αὐτοῦ τετηρηκόσι, ct. 1V. ܐܢܫܐ
a 9 ^ 9 , 9 ^ , ^ 4 4 9 9 ^
καὶ ἐν TH ἀγάπη αὐτοῦ διαμεμενηκόσι τοῖς [μὲν] ἀπ᾽ ἀρχῆς,
^ 4 4 , 9
τοῖς de ex μετανοίας, ζωὴν ᾿ χαρισάμενος ἀφθαρσίαν δωρή-
, ܠ
erai καὶ δόξαν αἰωνίαν περιποιήση.
dispositiones Dei, et adventum, et eam, qus est ex Virgine
generationem, et passionem, et resurrectionem a mortuis, et in
carne in ccelos ascensionem dilecti Jesu Christi Domini nostri,
et de colis in gloria Patris adventum ejus, ad recapitulanda Ephes. 1 10.
universa, et resuscitandam omnem earnem humani generis, ut
Christo Jesu Domino nostro, et Deo, et Salvatori et Regi,
secundum placitum Patris invisibilis omne genu curvet colestium, Phil. v.16,
et terrestrium, et. infernorum, et omnis lingua confiteatur ei, et
judicium justum in omnibus faciat: spiritalia quidem nequitia», et Ephes. vi. 12.
angelos 'transgressos, atque apostatas factos, et impios, et
injustos, et iniquos, et blasphemos homines in sternum ignem
mittat: justis autem et quis, et prsecepta ejus servantibus, et
in dilectione ejus perseverantibus, quibusdam quidem ab initio,
quibusdam autem ex poenitentia, vitam donans incorruptelam
loco muneris conferat, et claritatem seternam circumdet.
1 χαρισάμενος, confers as an act of
grace, Salvation with the Valentinian
depended upon whether or no a man
were of the spiritual seed, irrespectively
of his actions: it was the effect there-
fore of fate and necessity, and not
of grace. GRABE observes: Alii enim
moz ineunte atate viam virtutis ingressi,
perpetuo in ea. ambularunt ; alii prius
per invia vitiorum aberrantes, deinde ad
meliorem. frugem conversi, in recto tra-
mite perstiterunt ܇ quibus wirisque vitam
aternam pollicetur Auctor noster.
3 The ARUND. MS. has transgressores,
92 TRADITIO
LIB. I. iii.
GR. 1. iii.
MASS. I. x.2.
Κεφ. γ΄.
Ostensio neque plus, neque minus de ea que est fide
posse quosdam dicere.
A ^ 4 a [4
ΤΟΥ͂ΤΟ τὸ κήρυγμα παρειληφυῖα, καὶ ταύτην τὴν πίστιν, ܟ
e , e 9? , , 9 ^ , ܘ
ws προέφαμεν, ἡ ᾿Εἰκκλησία, καίπερ ἐν ὅλῳ TH κόσμῳ διε-
, 9 ^ , e ¥ ܗ . li * ^ . a
σπαρμένη, ἐπιμελῶς φυλασσει, ws ‘Eva οἶκον ܐܘܬ ܐܗ ܐܬܘܬܐܘ
ὁμοίως πιστεύει τούτοις, ws μίαν ψυχὴν Kai τὴν αὐτὴν ἔχουσα
^ ,
καρδίαν, καὶ συμφώνως ταῦτα κηρύσσει, καὶ διδάσκει, καὶ .ܐܢܫܐ .ܐ
ܕ ܪ e 4 , , 48 ge 3 ܐ
παραδίδωσιν, ws ἕν στόμα κεκτημένη. Kat yap “αἱ κατὰ ov
, , * , 9 9 e , ^ ,
κόσμον διάλεκτοι ἀνόμοιαι, ἀλλ᾽ ἡ δύναμις τῆς παραδόσεως
μία καὶ ἡ αὐτή. Kal οὔτε αἱ 3éy Ἱερμανίαις ἱδρυμέναι ἐκκλη-
, ܨ , » 4 , ܝ 9
σίαι ἀλλως πεπιστεύκασιν, 7 ἄλλως παραδιδόασιν, οὔτε εν
CAP. III.
. Hance preedicationem cum acceperit, et hanc fidem, quemad-
modum przediximus, Ecclesia, et quidem in universum mundum
disseminata, diligenter custodit, quasi unam domum inhabitans:
et similiter credit iis, videlicet. quasi unam animam habens et
unum cor, et consonanter hsc prsdieat, et docet, et tradit,
quasi unum possidens os. Nam etsi in mundo loquele dissimiles
sunt, sed tamen virtus traditionis una et eadem est. Et neque
he que in Germania sunt fundats ecclesise, aliter credunt, aut
ahter tradunt: neque hz que in Hiberis sunt, neque he que in
1 God “ maketh men to be of one
mind in an house," and this scripture
guided the words of the writer, as also
of S. OrPRIAN, de Un. Eccl, In domo
Dei in Ecclesia Christi, unanimes habi-
tant, concordes et simplices perseverant.
The character of the Christian Church
on the day of Pentecost still subsisted,
and the various members of the Church
Catholic were of one accord, ἐν τῷ αὐτῷ.
3 For ai the translator seems to have
read el, 7f there be, &c.
3 ἐν Γερμανίαις. PLINY uses the plu-
ral, Gallie Germanieque ardentibus lig-
nts aquam salsam infundunt. H. N.
XXXI. 7. TACITUS the same, Perculsus
tot victoriis Germanias servitium premere.
An. τι. 73. CA8AB, like the translator,
writes it always in the singular. The
plural of course must apply to the whole
of Germany proper, and not, as some
have supposed, to the Rhenish provinces
alone. GBABE cites TERTULLIAN, c.
Jud.7: Britannorum inaccessa Romanis
loca, Christo vero subdita ; et Sarmata-
rum, εἰ Dacorum, et Germanorum, 4
Scytharum, et multarum abditarum gen-
ttum.
CATHOLICA.
93
a 4 0 ^ ܢ ܢ Δ᾽
ταῖς "1βηρίαις, οὔτε ἐν "ἹΚελτοῖς, οὔτε κατὰ τὰς ἀνατολὰς,
, ܘ , M 9 e ¢ à A , ^ ^
κοσμου iÓpuuevat GAA ὡσπερ 0 ἥλιος, TO κτίσμα TOU Θεοῦ,
4 ^ , 4 e 9 4 [2 4 ܠ ^
ἐν ὅλῳ τῷ κόσμῳ εἷς καὶ ὁ αὐτὸς, οὕτω kai TO κήρυγμα τῆς
Celtis, neque hx quse ‘in Oriente, neque hx que in /Egypto,
neque he que in Libya, neque he qus in medio mundi sunt
constituts: sed sicut sol creatura Dei in universo mundo unus
et idem est; sic et 5(lumen,) preedicatio veritatis, ubique lucet,
± βηρίαις. We have PLINY'8 autho-
rity for the plural form, Omnes autem
Hispania a duobus Pyrenci promontoriis,
&c. H. N. Iv. 23. Also S. JEROM,
Marcum Agyptum Galliarum. primum
circa Rhodanum, deinde Hispaniarum
nobiles faminas decepisse. Comment. in
Js. LXIV. The word marks the division
of Spain into two unequal portions, the
one north and the other south of the
Ebro. The translation however would
seem to indicate ἐν τοῖς "Igmpois. It is
in the highest degree probable that 8.
Paul first preached the Gospel in Spain,
to the Spanish descendants of his own
Tarteesian ancestors. He expresses a
decided intention of visiting Spain, Rom.
xv. 24, 28, and the years that inter-
vened between his first and second im-
prisonment would allow sufficient time
for the purpose. The assertion of 8.
CLEMENS Rom. is confirmatory of this
notion, where he says that the Apostle
journeyed ἐπὶ τὸ τέρμα τῆς δύσεως on
his sacred mission ; the confines of the
West, in a letter written at Rome, can
scarce mean any thing else than the
southern coast of France (Gallia Nar-
bonensis) and Spain. Accordingly, it
has been a constant tradition in the
Church, that at least this latter country
was evangelised by S. Paul; compare
TiLLEMONT, Mem. τ. 867, and GRABE'S
authorities.
3 ἂν Kedrots. Gallorum diversas na-
tiones Christo subditas, are words of TER-
TULLIAN, ¢. Jud. 7. The central part of
Gaul was Celtic, between the Seine and
the Garonne. A Scaldi ad Sequanam
Belgica; ab eo ad Garumnam Celtica,
eademque Lugdunensis. ¥, N. H.
IV. 17. The writer therefore was a
bishop of Celtic Gaul. But the inha-
bitants of the whole of Gaul and Ger-
many were styled Celts. The reader may
compare The Hist. and Theol. of the
Three Creeds, p. 680, where he will find
a brief statement of reasons for assign-
ing the establishment of Christianity in
Gaul to an eastern rather than to any
western source.
3 xara μέσα. — Ecclesiam Hierosoly-
mitanam, eique vicinas, Ireneum hic tn-
tellexisse...unicuique notum est. GRABE,
So decided an opinion makes me hesi-
tate in asking whether the Church of
Jerusalem was not comprised among
those κατὰ τὰς ἀνατολὰς, leaving τὰ μέ-
σα τοῦ κόσμου to embrace the Churches
of imperial Italy as the central point,
relatively to which the Churches of
the East and of the West are men-
tioned? Or it may mean the central
continent of Europe, so far as the Go-
spel had then penetrated, which would
supply the fourth cardinal point of the
compass, and fill up the definition of the
Churches of the East, West, South, and
North. Perhaps the first may be the pre-
ferable interpretation. In the transla-
tion MASSUET omits sunt through care-
leasness, and he is followed by STIEREN.
4 In Oriente] Melius reddidissent
vetus et novi Interpretes tn poréibus
Orientalibus, quia Irenssus in Graco pe
suit pluraliter xarà τὰς dvaroAds’. varias 7
LIB. I. iit.
GR. I. liL
» 9 4 = 9 , ܠ ^ . x. 9.
οὔτε ἐν Αἰγύπτῳ, οὔτε ἐν Λιβύη, οὔτε ai ?xarà μέσα τοῦ M^ Lr
“ἢ
94 FIDES UNA
LIB. E. πὶ ἀληθείας πανταχῇ φαίνει, καὶ φωτίζει" πάντας ἀνθρώπους τοὺς
Meet βουλομένους εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Kai οὔτε ὁ πάνυ
Aduvaros ἐν λόγῳ τῶν ἐν ταῖς ἐκκλησίαις προεστώτων, ἕτερα 6 8:40
τούτων ἐρεῖ: οὐδεὶς γὰρ ὑπὲρ τὸν διδάσκαλον" οὔτε ὁ ἀσθενὴς"
ἐν τῷ λόγῳ ἐλαττώσει τὴν παράδοσιν. Μιᾶς γὰρ καὶ τῆς
^ ^ ’ a
αὐτῆς πίστεως οὔσης, οὔτε ὁ πολὺ περὶ αὐτῆς δυνάμενος εἰπεῖν
9 , ܨ e ܠ , 9 ,
ἐπλεόνασεν, οὔτε ὁ TO ὀλίγον, ἡλαττόνησε.
Κεφ. ὅ΄.
Secundum quid fiat putare alios quidem plus, alios
vero minus habere agnitions.
TO δὲ πλεῖον 5 ἔλαττον κατὰ σύνεσιν εἰδέναι τινὰς, ovk
ἐν τῷ τὴν ὑπόθεσιν αὐτὴν ἀλλάσσειν γίνεται, καὶ ἄλλον Θεὸν
παρεπινοεῖν παρὰ τὸν δημιουργὸν, καὶ ποιητὴν, καὶ τροφέα
τοῦδε τοῦ παντὸς, 36 μὴ ἀρκουμένους τούτους, ἢ ἄλλον
et illuminat omnes homines, qui volunt ad cognitionem veritatis
venire. Et neque is qui valde prevalet in sermone, ex iis qui
preesunt ecclesiis, alia quam hsec sunt dicet: nemo enim super
magistrum est: neque infirmus in dicendo deminorabit traditio-
Exod.xvi.18 nem, Cum enim una et eadem fides sit, neque is qui multum
de ea potest dicere ampliat, neque is qui minus deminorat.
CAP. IV.
Pius autem aut minus secundum prudentiam nosse quos-
dam *[intelligentiam,] non in eo quod argumentum immute-
tur, efficitur, et alius Deus excogitetur preter fabricatorem,
et factorem, et nutritorem hujus universitatis, quasi non ipse
orientales provincias, nisi fallor, indigi-
tans, non solum districtum Antioche-
num, qui nomine Orientis in singulari
numero designari solet. GRABR.
5 The word lumen evidently came in
from the margin. It is found however
in the ARUND. and other MSS.
1 πάντας. A knowledge of the truth
(ἀληθεία) is not limited to those who by
birth are of the spiritual (Valentinian)
seed, it is offered to all alike.
* At least here there is no reserve
made in favour of any theory of deve-
lopment. If ever we find any trace of
this dangerous delusion in Christian an-
tiquity, it is uniformly the plea of heresy.
Idem licuit. Valentinianis quod Valen-
tino, idem Marcionitis quod Marcioni,
de arbitrio suo fidem innovare. TERT.
Prescr. Her.
3 ὡς μὴ ἀρκουμένους τούτους. If it
were not for the similar order of the
tranalation, it might have been ima-
gined that this member had been trans-
ET EADEM. 95
P 4 ^ 4 ^
Χριστὸν, ἢ ἄλλον Movoyevy ἀλλὰ ἐν τῷ τὰ ὅσα ἐν παρα-
^ vw ܝ ^ ^ ^ :
βολαῖς εἴρηται "προσεπεργάζεσθαι, καὶ οἰκειοῦν TH τῆς πίστεως
«4 e^ ~
ὑποθέσει" Kat ἐν τῷ τήν τε πραγματείαν Kai οἰκονομίαν τοῦ
^ A ^ ^
Θεοῦ, τὴν ἐπὶ τῇ ἀνθρωπότητι γενομένην, ἐκδιηγεῖσθαι" καὶ
ܐܗ 9 , e o 4 9 a ^ ^ ^ ,
ὅτι ἐμακροθύμησεν ὁ Θεὸς ἐπί τε TH "τῶν παραβεβηκότων
ἀγγέλων ἀποστασίᾳ, καὶ ἐπὶ τῇ παρακοῇ τῶν ἀνθρώπων,
, ܠ ὃ ܠ , ܬ 4 , 4 δὲ 4 ἢ
σαφηνίζειν: καὶ διὰ τί τὰ μὲν πρόσκαιρα, τὰ δὲ αἰώνια,
4 ܬ ܠ 9 , 4 δὲ ܝ , 3 f A e 9 A ܠ ܘ
καὶ Ta μὲν οὐράνια, τὰ de ἐπίγεια 3 εἷς καὶ 6 αὐτὸς Θεὸς
ܠ ܠܝ 9 ܢ ὃ ܬ # 9 4 9 ? ^
πεποίηκεν, ἀπαγγέλλειν Kat dia Ti Goparos àv εφανὴη τοῖς
sufficiat nobis, aut alius Christus, aut alius Monogenes: sed in
eo, quod omnia quz in parabolis dicta sunt exquirere, et adjun-
gere ‘veritatis argumento, et in eo, ut 5instrumentum et dispo-
sitionem Dei in genere humano factam enarrat: et quoniam
magnanimus extitit Deus, et in transgressorum angelorum
apostasia, et in inobedientia hominum, edisserere; et quare alia
quidem temporalia, alia vero sterna, et quedam coelestia, quse-
dam terrena unus et idem [Deus] fecit, annunciare: et quare
posed from the end of the sentence,
where it would have referred to the
terms Creator, Christ, and the Only-
begotten. Various emendations have
been proposed; but the most obvious
has been overlooked, ws μὴ dpxoüvros
ἡμῖν τούτου, which partly follows the
form of the Greek, and is exactly ex-
pressed by the Latin.
A marginal gloss on prudentiam. ܀
1 προσεπεργάζεσθαι, working out the
truth from the figurative, as well as from
the plain portions of Scripture.
3 The early fathers agree in refer-
ring the fall of a portion of the hea-
venly host to their alliance with the
daughters of men, Gen. vi. 2, e.g. JUS-
TIN M. Apol. 1. 5, δαίμονες φαῦλοι...
υναικὰς ἐμοίχευσαν. TEBTULLIAN, De
Virg. Vel. 7, St enim propter angelos, sci-
licet quos legimus a Deo et colo excidisse
οὗ concupiscentiam fominarum, ἄς. De
Or. 22, Angeli propter. filias hominum
desciverunt a Deo. Adv. Marc. V. 18, An-
gelorum scandalisatorum in filias homi-
num. De ldolol., Unum propono, angelos
esse illos desertores Dei, amatores formá-
narum, &c. CLEM. AL. Strom. v. 735;
vit. 884. The Rabbinical writings give
abundant proof that the notion was bor-
rowed from the Jews, who in their turn
imported it from Babylon. So the book
Zohar says that imps of evil are of &
mixed race, partly human, partly an-
geli. 93D mw wnubb pmm pb
pssboo ΓΘ. wv
3 els kal ὁ αὐτὸς Θεὸς, and no part of it
was the work of any subordinate 7Eon.
4 Veritatis, as the translation of πί-
crews, is free, but quite intelligible.
The author having previously used ἀλη-
θεία as the synonym of πίστις, in speak-
ing of the Rule of Faith.
5 I would read οἰκοδομίαν καὶ πραγμα-
relay in the Greek. olxodoulay might
be translated instrumentum, as οἰκοδομή-
σαντες Thy ἐκκλησίαν, III. iii. is rendered
instruentes ecclesiam, and πραγματεία is
translated by dispositio, § 16, and v. § 1.
In this way all difficulty disappears.
LIB. I. iv.
GR.I.iv.
MASS.]I. x. 3.
96
LIB. 1. v. προφήταις 6 Θεὸς, οὐκ ἐν μιᾷ ἰδέᾳ, ἀλλὰ ἄλλως ἄλλοις,
MASSI.x.3 συνιεῖν- καὶ διὰ τί διαθῆκαι πλείους γεγόνασι τῆ vO peer ora
μηνύειν, καὶ Tis ἑκάστης τῶν διαθηκῶν ὁ χαρακτὴρ, διδάσκειν"
καὶ διὰ τί συνέκλεισε "Tavra [ tta lil. 22 | εἰς ἀπείθειαν ὁ Θεὸς,
SCIENTIZE CCELESTIS
^ , ܣ
iva τοὺς πάντας ἐλεήση, ékepevwvüv: kai διὰ τί 6 “λογος τοῦ
Θεοῦ σὰρξ ἐγένετο, καὶ ἔπαθεν, "εὐχαριστεῖν: καὶ διὰ τί ἐπὶ o.
BU P nd:
e ^ ^ ^ ^ ^ ^ 9
ἐσχάτων τῶν καιρῶν ἡ παρουσία τοῦ υἱοῦ τοῦ Θεοῦ, τουτέστιν
^^ 4 ܠ 9 t 9 A , , ^ 9
ἐν τῷ τέλει ἐφανη ἡ ἀρχὴ, ἀπαγγέλλειν: καὶ περὶ ToU τέλους
καὶ τῶν μελλόντων, ὅσα τε κεῖται ἐν ταῖς γραφαῖς, ἀναπτύσ-
ܬ
καὶ τί ὅτι τὰ ἀπεγνωσμένα ἔθνη συγκληρονόμα καὶ ”ܐ ܐܧܗ
ܠ ^
σύσσωμα, καὶ συμμέτοχα τῶν ἁγίων πεποίηκεν ὁ Θεὸς, μὴ
^ ܬ ^ ^
σιωπᾷν" kal πῶς τὸ θνητὸν τοῦτο σαρκίον ἐνδύσεται ἀθανα-
σίαν, καὶ τὸ φθαρτὸν ἀφθαρσίαν, διαγγέλλειν: πῶς τε Sepe,
cum invisibilis sit, apparuit Prophetis Dei [Deus] non in una
forma, sed aliis aliter, ‘adesse: et quare testamenta multa
tradita humano generi, annunciare, et quis sit uniuscujusque
Rom.x.3& testamentorum character, docere: et quare conclusi omnia in
incredulitatem Deus, ut universis misereatur, exquirere: et quare
Verbum Dei caro factum est, et passus est, gratias agere: et quare
in novissimis temporibus adventus Fili Dei, hoc est in fine
apparuerit. ^et non in initio, annunciare : et de fine et de futuris,
f... evolvere. qu&ecunque posita sunt in Scripturis, revolvere: et quare despe-
ratas Gentes cohzredes et concorporatas et participes Sanctorum
1 ¢. .ܬܬ .ܫܫ fecit; Deus, non tacere: et quemadmodum mortalis cc caro
Joh. i. 14.
1 Here again the Syriac reads
omnem. hominem.
3 εὐχαριστεῖν. It is so difficult to
make a satisfactory sense with this word,
that I am inclined to suspect some al-
teration in the text antecedently to the
translation ; παριστᾶν, exhibere, would
harmonise well with the other verbs, and
if we educe the initial syllable εὖ from
the final syllable of the preceding word
ἔπαθεν, the substitution of the remain-
der χαριστεῖν for παριστᾶν would easily
follow. Hesycuius explains παριστῶ by
ἀποδείκνυμι. Or διότι might be proposed,
if the context would bear the change.
# For ἐρεῖ STIEREN proposes γέγονε
as agreeing with the Latin, and ima-
gines, that since ἐρῶ serves to intro-
duce the text in the LXX, it first ob-
tained a place in the context, and sub-
sequently became converted into ἐρεῖ,
and that then γέγονε disappeared. But
the reason adduced is a very strong one
for retaining ἐρεῖ in the text, as having
been suggested by the passage quoted.
By a very slight alteration in the Latin,
fatus est may have become factus est.
* adesse is no equivalent for the ma-
nifestly genuine reading in the Greek
συνιεῖν. If the Latin translation has
suffered no change, it indicates the
word συνεῖναι, mendose, JUNIUS pro-
poses to read addiscere, but this is not
sufficiently close either in meaning to
" INCREMENTUM. 97
'O 4 À 4 Xr ܠ A e 9 9 , 9 L4 ܢ e^
ov Àaos, λαὸς, kat ἡ ovk ἠγαπημένη, ἠγαπημένη, καὶ πῶς
, ^ 9 4 , ^ a ^
IIXetova τῆς ἐρήμου τὰ τέκνα μᾶλλον ἣ τῆς ἐχούσης τὸν ἄνδρα,
[4 9 4 ~ ܝ
κηρύσσειν. "Evi τούτων γὰρ καὶ ἐπὶ τῶν ὁμοίων αὐτοῖς ἐπε-
, e ܕ , ς ,
βόησεν ὁ 'AsocToAor *Q βάθος πλούτου xai σοφίας καὶ
, o ܓ e 9 , ܝ 9 , ܬ « 9
γνώσεως Θεοῦ: ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξι-
, 4 ^ ^
χνίαστοι ai ὁδοὶ αὐτοῦ. ᾿Αλλὰ οὐκ ἐν τῷ ὑπὲρ τὸν κτιστὴν Kal
a , ܫ ^
Anuoupyov Μητέρα τούτων καὶ αὐτοῦ ᾿Ενθύμησιν Αἰῶνος
, ^ a ~
πεπλανημένου παρεπινοεῖν, καὶ εἰς τοσοῦτον ἥκειν βλασφημίας"
δὲ l . ^ δε ܙܠ , , TI , I 4 4
οὐδε | suppl. ev Tw | τὸ ὑπερ ταύτην παλιν ᾿]λήρωμα, τον μὲν
, ~ 9 4 ~ ܨ ܝ
ἕνα, νῦν δὲ ἀνήριθμον φῦλον Alwvev ἐπιψεύδεσθαι, καθὼς
, ae 9 ^
λέγουσιν οὕτοι ot ἀληθῶς ἔρημοι θείας συνέσεως διδάσκαλοι:
a » "E , , , 4 4 9 4 ,
τῆς οὔσης ᾿ὔκκλησίας waons μίαν καὶ τὴν αὐτὴν πίστιν
φ , a
ἐχούσης eis ravra Tov κόσμον, καθὼς προέφαμεν.
induct 4mmortalitatem, et corruptibile incorruptelam. annunciare :
LIB. I. iv.
GR. I. iv.
MASS.I.x. 3.
et quemadmodum factus [/. fatus] est Qui non erat populus, Oren i, 29
populus : et dilecta, dilecta; et quemadmodum Plures filii ejus quer x:
deserta est, magis quam ejus que habet virum, "preconare.
Esa liv. I, et
In Gal. iv. 27.
talibus enim et in similibus eis exclamavit, Apostolus: O a/titudo pom. xi. 33
dieitiarum et sapientie οἱ agnitionis Dei! quam inscrutabilia
Judicia ejus, et investigabiles eia gus. Sed non in eo, ut supra
Creatorem et Fabricatorem, matrem ejus et illorum, Enthy-
mesin JÉonis errantis adinvenires, et ad tantam pervenires
blasphemiam: neque in eo quod est super hanc rursus Pleroma,
aliquando quidem xxx. aliquando vero innumerabiles multitu-
dines ZEonum mentiri: quemadmodum dicunt hi. qui vere sunt
deserti a divina sententia magistri; cum ea, qus est Ecclesia
universa, unam et eandem fidem habeat in universo mundo,
quemadmodum prediximus’.
the Greek, or in character to the Latin.
Nossz through disfigurement of its ini-
tial letters may have been mistaken for
ADESSE.
5 Ft non in initio ought to have been
rendered principium, to agree with the
Greek and with the context; ἀρχὴ is not
unfrequently rendered by the translator
initiwn, where it evidently means prin-
ciple.
τὸν μὲν ἕνα. GRABR’S can hardly ܐ
be called a conjecture, for it is self-evi-
VOL. I.
dent that the translation is correct, and
aliquando quidem triginta can only re-
present νῦν μὲν τριάκοντα in the Greek ;
only the MS. would express the capital
A as the symbol for thirty, which easily
became A, one.
* 1 follow the reading of the ARUND.
MS. GRABE has preconiare contrary
to the analogy of sermonari AUL. GELL.
and obsonari TERENT.
3 See pp. 90—92.
LIB. I. v. 1.
GR. I. v. !.
MASS. I.xi.1.
98
VALENTINIANORUM
Κεφ. ε΄.
Que est Valentini sententia, in quibus discrepant
adversus eum discipuli ejus.
I. ἼΔΩΜΕΝ viv καὶ τὴν τούτων ἄστατον [4 ܗ ܳܗܘ 1 us
4 ܢ ^ Y ^ ܢ ^ 9 ^ 3 a
γνώμην δύο Tou και τριῶν ονΤῶων, πως wept Τῶν αὐτῶν OU Τα
9 A , 9 M ^ , ܠܙ a > = 9 ,
αὐτὰ λέγουσιν, ἀλλα τοῖς πραγμασι καί τοῖς ονομασιν ἐναντία
ἀποφαίνονται: Ὁ μὲν γὰρ πρῶτος, ἀπὸ τῆς λεγομένης γνω-
στικῆς αἱρέσεως τὰς "ἀρχὰς εἰς ἴδιον χαρακτῆρα διδασκαλείου
CAP. V.
1. Vipeamvus nune et horum inconstantem sententiam, cum
sint duo vel tres, quemadmodum de eisdem non eadem dicunt,
sed et nominibus et rebus contraria respondent.
Qui enim est
primus, ab ea que dicitur gnostiea heresis, antiquas in suum
1 πρῶτος with relation to the two or
three before mentioned, not with relation
to those who originated the Gnostic
heresy. 8. IGNATIUS, in his epistle to
the Magnesians, alluded to the Gnostic
emanation of the Λόγος from Σιγή, and
says, ὃς ἐστὶν αὐτοῦ Λόγος ἀΐδιος, οὐκ ἀπὸ
Σιγῆς προελθών, and Blondel and the
Pere Daillé inferred from this passage,
as compared with the words of Ireneus
above, that the Ignatian text could
not have been written before the age of
Valentinus, who, as they say, was the
first who spoke of Σιγή. BP PEARSON'S
vindication of the genuineness of the epi-
stle, shews that πρῶτος does not refer to
the origination of the Gnostic Sige, but to
the δύο καὶ τρεῖς of the Valentinian school
who are mentioned, namely, Secundus,
and two or three others. It is very cer-
tain that Simon Magus was the first
that spoke of Sige as the root of all ; for
this is the meaning of the words of Euse-
bius, de Eccl. Th. 11. 9, in describing as
one fundamental tenet of Simon Magus,
ἣν Θεὸς kal Zeyh, God was also Silence,
not, there was God and Silence, For in
the Philosophumena of HIPPOLYTUSB we
read, δύο εἰσὶ παραφνάδες τῶν ὅλων αἰώ-
νων... ἀπὸ μίας plins, ἥτις ἐστι δύναμις
Σιγὴ, ἀόρατος, ἀκατάληπτος, ὧν ἡ μία
φαίνεται ἄνωθεν, ἥτις ἐστὶ μεγάλη δύ-
ναμις, νοῦς τῶν ὅλων, διέπων τὰ πάντα,
ἄρσην ἡ δὲ ἑτέρα κάτωθεν, ἐπίνοια με-
γάλη, θήλεια, γεννῶσα τὰ πάντα. Philos.
vi. 18, where the δύναμις Σιγή is clearly
the radical base of νοῦς and ἐπίνοια, the
Divine Intelligence. It is also certain
that Valentinus took the fundamental
principles of his scheme, common per-
haps to every form of Gnosticism, at
second hand from Simon, for HiPPorrY-
TUS says in the sequel; οὗτος δὴ καὶ ὁ
κατὰ τὸν Σίμωνα μῦθος, ἀφ᾽ οὗ Ovader-
Tivos τὰς ἀφορμὰς λαβὼν, ἄλλοις ὀνόμασι
καλεῖ. But the reader should consult
the note of GRABE on this place, and
study PEARSON'8 argument in his Vin-
dicie Ignatiane, τιι---σι, which, as a
masterly piece of criticism, has not yet
been shaken.
3 ἀρχὰς, principles; the translator
read most erroneously τὰς ἀρχαίας...
διδασκαλίας. To the proof given above
LIB. I. v. 1.
GR. I. v. }.
MASS. I.xi.1.
98
VALENTINIANORUM
Κεφ. ε΄.
Que est Valentini sententia, in quibus discrepant
adversus eum discipuli ejus.
I. ἼΔΩΜΕΝ νῦν καὶ τὴν τούτων ἄστατον [1. ἀσύστ.
, ܨ ^ ܠ ^ 4 ^ $9 ^ * 11
γνώμην δύο Tou Και Ttov OV'TOM, πῶς περί Toy avrov OU Τα
9 4 , ܟ 4 ^ , 4 ^ 9 7 9 ,
avra λέγουσιν, ἀλλα τοῖς πραγμασι kat τοῖς ονόμασιν evavria
ἀποφαίνονται" Ὁ μὲν γὰρ ' πρῶτος, ἀπὸ τῆς λεγομένης γνω-
στικῆς αἱρέσεως τὰς "ἀρχὰς εἰς Ξἴδιον χαρακτῆρα διδασκαλείου
CAP. V.
1. Vipeamus nunc et horum inconstantem sententiam, cum
sint duo vel tres, quemadmodum de eisdem non eadem dicunt,
sed et nominibus et rebus contraria respondent.
Qui enim est
primus, ab ea que dicitur gnostica heeresis, antiquas in suum
1 πρῶτος with relation to the two or
three before mentioned, not with relation
to those who originated the Gnostic
heresy. 8. IGNATIUS, in his epistle to
the Magnesians, alluded to the Gnostic
emanation of the Λόγος from Σιγή, and
says, ὃς ἐστὶν αὐτοῦ Λόγος ἀΐδιος, οὐκ ἀπὸ
Σιγῆς προελθών, and Blondel and the
Pere Daillé inferred from this passage,
as compared with the words of Ireneus
above, that the Ignatian text could
not have been written before the age of
Valentinus, who, as they say, was the
first who spoke of Σιγή. BP PEARSON'8
vindication of the genuineness of the epi-
Btle, shews that πρῶτος does not refer to
the origination of the Gnostic Sige, but to
the δύο καὶ τρεῖς of the Valentinian school
who are mentioned, namely, Secundus,
and two or three others. It is very cer-
tain that Simon Magus was the first
that spoke of Sige as the root of all ; for
this is the meaning of the words of Euse-
bius, de Eccl. Th. 11. 9, in describing as
one fundamental tenet of Simon Magus,
ἣν Θεὸς καὶ Ley}, God was also Silence,
not, there was God and Silence. For in
the Philosophumena of HriPPOLYTUS we
read, δύο εἰσὶ παραφυάδες τῶν ὅλων αἰώ-
γων.. ἀπὸ μίας ῥίζης, ἥτις ἐστι δύναμες
Σιγὴ, ἀόρατος, ἀκατάληπτος, ὧν ἡ μία
φαίνεται ἄνωθεν, ἥτις ἐστὶ μεγάλη δύ-
papas, νοῦς τῶν ὅλων, διέπων τὰ πάντα,
ἄρσην ἡ δὲ ἑτέρα κάτωθεν, ἐπίνοια με-
γάλη, θήλεια, γεννῶσα τὰ πάντα. Philos.
vi. 18, where the δύναμις Σιγή is clearly
the radical base of νοῦς and ἐπίνοια, the
Divine Intelligence. It is also certain
that Valentinus took the fundamental
principles of his scheme, common per-
haps to every form of Gnosticism, at
second hand from Simon, for HiPPoLr-
TUS says in the sequel ; οὗτος δὴ xal ὁ
κατὰ τὸν Σίμωνα μῦθος, ad’ ov Οὐαλεν-
τῖνος τὰς ἀφορμὰς λαβὼν, ἄλλοις ὀνόμασι
καλεῖ. But the reader should consult
the note of GRABE on this place, and
study PEARSON'S argument in his Vín-
dicie Ignatiane, πι||---νὶ, which, as a
masterly piece of criticism, has not yet
been shaken.
3 ἀρχὰς, principles; the translator
read most erroneously τὰς ἀρχαίας...
διδασκαλίας. To the proof given above
INCONSTANTIA. 99
μεθαρμόσας Οὐαλεντῖνος, οὕτως ᾿ἐξηροφόρησεν, ὁρισάμενος 118.1.ν.1.
. I. v. 1.
εἶναι *dvada ἀνονόμαστον, ἧς TO μέν τι καλεῖσθαι "Αῤῥητον,
MASS Lxii.
TO δὲ Σιγήν. "Eevra ἐκ ταύτης τῆς 30vados δευτέραν δυάδα ܐܠܡܡ ܐܐ 5.
characterem doctrinas transferens Valentinus, sic definivit ; dua-
litatem. quandam innominabilem, eujus quidem aliquid [aliud]
vocari Inenarrabile, aliud autem Sigen.
from HiPPoLYTUS that Valentinus
borrowed his system from Simon, we
may add the testimony of IRENJEUSB, 11.
xviii. 8 r, where the initia emissionum,
ἀρχαὶ τῶν προβολῶν, are referred to him.
3 ἴδιον χαρακτῆρα διδασκαλείου is ra-
ther a φίλη λέξις of IRENZUS, as Dop-
WELL observes, and compares c. 23 end,
andc. 3t, wherethetranslatoragain stum-
bles atthe word διδασκαλεῖον, and renders
it doctrinas, whereas it means a school.
1 ἐξηροφόρησεν. STIEREN may well
say, Barbara vox ; and unfortunately,
by some omission, the Latin ignores the
word. Various corrections have been
proposed, for correction is indispensable ;
thus, HAMMOND would read ἐξεφόρησεν.
V o88, ἐληροφόρησε. BILLIUS, most un-
critically, ἔφη. CoTELERIUS, ἐψηφοφόρη-
σεν. PEARSON (and GRABE inclines the
same way) proposes to make the best of
the word as it now stands, and considers
it to embody the compound idea of
speaking énpais λέξεσι. Adding one
more leaf to this sylva, I would propose
ἑξῆς ἀφόρισεν, in allusion to the emana-
tions successively described, and which
would agree to a certain extent with the
translation. ‘Opioduevos may express
the marginal attempt of some reader to
recover the true reading. In the trans-
lation the Cod. ARUND. has definit, 8
and others difinivit: from the two I take
definivit with Mass. and STIEREN. Esse
must still be understood.
3 Compare the extract from the
Didase. Or. ὃ 29, quoted in note 1,
p. 13, which, like IREN.EUS, speaks of
the fundamental duality, Bythus and
Sige; HriPPOLYTUS however speaks of a
closer approximation to the Monad of
PYTHAGORAS, and in all probability in-
Post deinde ex hac
dicates the starting-point of Valenti-
nus himself, from which position his
followers subsequently drifted. The
variation in the number of ons de-
scribed as contained in the Pleroma of
different Valentinian schools, gives colour
to this supposition. The parallel and in-
dependent account of HIPPOLYTUS, from
its novelty, is interesting. Οὐαλεντῖνος
τοίνυν καὶ ἹΗρακλέων καὶ Πτολεμαῖος, καὶ
πᾶσα ἡ τούτων σχολὴ, οἱ Πυθαγόρου καὶ
Πλάτωνος μαθηταὶ, ἀκολουθήσαντες τοῖς
καθηγησαμένοις, ἀριθμητικὴν τὴν διδα-
σκαλίαν τὴν ἑαυτῶν κατεβάλοντο. Kal
γὰρ τούτων ἐστὶν ἀρχὴ τῶν πάντων μο-
νὰς ἀγέννητος, ἄφθαρτος, ἀκατάληπτος,
ἀπεριψόητος, γόνιμος, καὶ πάντων τῆς γε-
νέσεως αἰτία τῶν γενομένων. KaAMetras
δ᾽ ὑπ᾽ αὐτῶν 13) προειρημένη μονὰς, πατήρ.
Διαφορὰ δέ τις εὑρίσκεται πολλὴ wap’
avrots’ οἱ μὲν γὰρ αὐτῶν ἵν᾽ d παντά-
πασιν καθαρὸν τὸ δόγμα τοῦ Οὐαλεντίνου
Πυθαγορικὸν, ἄθηλν καὶ ἄζνγον καὶ μό-
νον τὸν Πατέρα νομίζουσιν elya οἱ δὲ
ἀδύνατον νομίζοντες δύνασθαι ἐξ ἄῤῥενος
μόνου γένεσιν ὅλως τῶν γεγενημένων γε-
νέσθαι τυὸς, καὶ τῷ Πατρὶ τῶν ὅλων, ἵνα
γένηται πατὴρ, Σιγὴν ἐξ ἀνάγκης συν-
αριθμοῦσι τὴν σύζνγον. ᾿Αλλὰ περὶ μὲν
Σιγῆς πότερόν ποτε σύζνγός ἐστιν 5j οὔκ
ἐστιν, αὐτοὶ πρὸς ἑαυτοὺς τοῦτον ἐχέτω-
σαν τὸν ἀγῶνα. HIppo.yt. Philos. vi.
19.
3 Consistently with the above, HrP-
POLYTUS proceeds to say, Πατὴρ... ἣν
μόνος ἠρεμῶν ws λέγουσι kal ávamavó-
μενος αὑτὸς ® ἑαυτῷ μόνος. ‘Exel δὲ
ἦν γόνιμος, ἔδοξεν αὐτῷ ποτὲ τὸ κάλλι-
στον καὶ τελεώτατον ὃ εἶχεν ἐν αὑτῷ γεν-
νῆσαι καὶ προαγάγειν᾽ φιλέρημος γὰρ
οὐκ ἦν. ᾿Αγάπη γάρ φησιν ἦν ὅλος, ἡ
δὲ ἀγάπη οὔκ ἐστιν ἀγάπη, ἐὰν μὴ ἢ τὸ
7—2
100 VALENTINUS.
LIB. 1. v.1. προβεβλῆσθαι, ἧς τὸ μέν τι Πατέρα ὀνομάζει, τὸ δὲ ᾿Αλήθειαν. 6.
MASS. Lxti. "Fix δὲ τῆς τετράδος ταύτης καρποφορεῖσθαι Λόγον kai Ζωὴν,
"Ανθρωπον καὶ ᾿Εἰκκλησίαν' εἶναί τε ταύτην ὀγδοάδα πρώτην.
Καὶ ἀπὸ μὲν τοῦ Λόγου καὶ τῆς Ζωῆς δέκα δυνάμεις λέγει
προβεβλῆσθαι, καθὼς προειρήκαμεν' ἀπὸ δὲ τοῦ ᾿Ανθρώπου
καὶ τῆς ἘΖκκλησίας δώδεκα, ὧν μίαν ἁποστᾶσαν καὶ ὑστερήσα- M. 1
σαν, τὴν λοιπὴν πραγματείαν πεποιῆσθαι. Ὅρρους τε δύο
ὑπέθετο, ἕνα μὲν μεταξὺ τοῦ Βυθοῦ καὶ τοῦ λοιποῦ 11
ματος, διορίζοντα τοὺς γεννητοὺς Αἰῶνας ἀπὸ τοῦ ἀγεννήτου
arpós- ἕτερον δὲ τὸν ἀφορίζοντα αὐτῷ [αὐτῶν] τὴν
μητέρα ἀπὸ τοῦ ]Πληρώματος. Καὶ τὸν Χριστὸν δὲ οὐκ ἀπὸ
τῶν ἐν τῷ Πληρώματι Αἰώνων προβεβλῆσθαι, ἀλλὰ ὑπὸ τῆς
μητρὸς, ἔξω" [ suppl. δὲ] γενομένης, κατὰ τὴν γνώμην τῶν κρειτ-
τόνων ἀποκεκυῆσθαι μετὰ σκιάς τινος. Καὶ τοῦτον μὲν, ἅτε
ἄῤῥενα ὑπάρχοντα, ἀποκόψαντα ἀφ᾽ ἑαντοῦ τὴν σκιὰν, ava-
δραμεῖν εἰς τὸ Πλήρωμα. Τὴν δὲ μητέρα ὑπολειφθεῖσαν μετὰ
^ ^ , ^ ^ e 4 Ψ
τῆς σκιᾶς, κεκενωμένην τε τῆς πνευματικῆς ὕποστασεως, ἕτερον
dualitate, secundam dualitatem emissam, cujus aliud quidem
Patrem vocat, aliud autem Aletheiam. Ex hac autem quater-
natione fructificari Logon et Zoen, Anthropon et Ecclesiam.
Esse autem hane octonationem primam. Et a Logo quidem et
Zoe decem virtutes dicit emissas, sicut przediximus. Ab An-
thropo autem et Ecclesia xit. ex quibus unam discedentem et
destitutam, reliquam dispositionem fecisse. Terminos autem
duos adhibet : unum quidem inter Bythum et [suppl. reliquum]
Pleroma, determinantem natos ones ab infecto Patre; alterum
vero separantem illorum matrem a Pleromate. Et Christum
autem non ab his qui sunt in Pleromate /Eonibus emissum, sed a
matre! foris autem facta secundum *memoriam meliorum enixam
[enixum] esse cum quadam umbra. Et hunc quidem, quippe
cum esset, masculus, abscidisse a semetipso umbram, et regressum
in Pleroma. . Matrem autem subrelictam sub umbra, vacuatam
ἀγαπώμενον. Προέβαλεν οὖν xal éyév- facta, which I restore ; δὲ in the Greek
νησεν αὐτὸς ὁ πατὴρ, ὥσπερ ἦν μόνος,
Νοῦν καὶ ᾿Αλήθειαν, τουτέστι δυάδα, ἥτις
κυρία καὶ ἀρχὴ γέγονε καὶ μήτηρ πάντων
τῶν ἐντὸς τοῦ πληρώματος καταριθμου-
μένων Αἰώνων. Ibid.
l'The Agunp. MS. I think, has
preserved the true reading, foris autem
may have been easily absorbed in the
following γεν. The particle marks more
strongly that this ἀποκύησις was without
the Pleroma. Mass. has matrem foris
factam, See p. 41.
3 Indicating the preferable reading
μνήμην.
AL
. a ,
vat τὴν πρωτὴν
SECUNDUS. 101
es , 1 ^ > A ܠ dá 4
υἱὸν προενέγκασθαι' καὶ τοῦτον εἶναι τὸν Δημιουργὸν, ὃν Kat
, , ^ e , ^ 4
παντοκράτορα λέγει τῶν ὑποκειμένων. Συμπροβεβλῆσθαι de
αὐτῷ καὶ ἄριστον [4 ἀριστερὸν] ἄρχοντα ἐδογμάτισεν, ὁμοίως
a e ’ ¢ 1* ean , ^ 4 ܠ
τοῖς ῥηθησομένοις ὑφ᾽ ἡμῶν ψευδωνύμως Γνωστικοῖς. Kai τὸν
Ἰησοῦν ποτὲ μὲν ἀπὸ τοῦ συσταλέντος ἀπὸ τῆς μητρὸς
αὐτῶν, συναναχυθέντος [ ad. τε] τοῖς ὅλοις προβεβλῆσθαί φησι,
τουτέστι τοῦ Θελητοῦ: ποτὲ δὲ ἀπὸ τοῦ ἀναδραμόντος eic τὸ
ΠΠλήρωμα, τουτέστι τοῦ Χριστοῦ: ποτὲ δὲ ἀπὸ τοῦ ᾿Ανθρώ-
ܠ 4 , 9 ^ ܠ ^ a 4 e e 4 ~
που καὶ τῆς ᾿Εἰκκλησίας. Kai τὸ Πνεῦμα δὲ τὸ ἅγιον ὑπὸ τῆς
'' Ζκλησίας [1. ᾿Αληθείας] φησὶ προβεβλῆσθαι εἰς ἀνάκρισιν
1 , ^ 4 9 4 , 9 9 4 4 , ?
xai καρποφορίαν τῶν Αἰώνων, ἀοράτως εἰς αὐτοὺς εἰσιόν" δι
οὗ τοὺς Αἰῶνας καρποφορεῖν τὰ " φυτὰ τῆς ἀληθείας.
2. 3Lexovvdos λέγει ܐܘ
ὀγδοάδα,
Σεκοῦνδος μέν τις κατὰ
4 $ \ ܗ ^ ,
τὸ αὐτὸ ἅμα τῷ llroXeuato
, ܢ 4 , , ^ , g
τετράδα δεξιὰν καὶ τετράδα γενόμενος, ovTog λέγει τετρα-
ἀριστερὰν, οὕτως παραδιδοὺς δα εἶναι δεξιὰν καὶ τετράδα
autem spiritali substantia, alterum filium emisisse. Et hune
esse Demiurgum, quem et omnipotentem dicit eorum que οἱ
subjacent. Coémissum autem ei et sinistrum principem, simi-
lem [similiter] iis qui dicentur a nobis falsi nominis Gnostici.
Et Jesum autem aliquando quidem ab eo qui separatus ἃ matre
eorum et coadunatus est cum reliquis, emissum dicit, id est a
Theleto: aliquando autem ab eo, qui recucurrit sursum in Ple-
roma, hoc est a Christo: aliquando autem ab Anthropo et
Ecclesia. Et Spiritum autem sanctum a Veritate dicit emissum,
in examinationem et fructificationem /Eonum, invisibiliter in
eos introéuntem, per quem /Eones fructificarent folia veritatis.
‘Hee quidem ille.
2. Secundus autem primam ogdoadem sic tradidit, dicens:
quaternationem esse dextram, et quaternationem sinistram,
! We must certainly read ᾿Αληθείας,
for though the Spirit is said to have ema-
by EPIPHANIUS, c. Her. XXXI. 1, buta
more literal counterpart of the Latin,
nated from Monogenes, § 4, still ᾿Αλή-
Gea was his σύζνγος, and so far inse-
parable from him in function.
3 φυτά, The translator indicates the
worse reading of φύλλα.
3 The Greek text has been supposed
hitherto to have been preserved alone
in some respects, is now supplied by
HiPPOLYTUS, the friend and disciple of
InEN 208; this stands in the right-hand
column.
4 The translator read, xal ὁ μὲν
ταῦτα, and the apodosis follows, Secun-
dus autem.
LIB. I. v. 1.
GR. I. v. 1.
MASS.I.xi.l.
t Hippolyti
vi. 38.
102 HORUM ASSECLA
038 ἡ καλεῖσθαι, ' τὴν μὲν μίαν φῶς, ἀριστερὰν, καὶ φώς καὶ ܐܳܗ
Μ.5.
τὴν δὲ ἄλλην σκότος: τὴν δὲ
ἀποστάσαν τε καὶ ὑστερήσα-
σαν δύναμιν μὴ εἶναι ἀπὸ τῶν
τριάκοντα Αἰώνων, (ἀλλὰ)
ἄλλος. . .
τος Kal τὴν ἀποστάσαν δὲ
ܢ
καὶ ὑστερήσασαν δύναμιν οὐκ
ܟ . , ~ 4 9
ἀπὸ τῶν τριάκοντα Αἰὐώνων
λέγει γεγενῆσθαι, ἀλλ᾽ ἀπὸ"
"Ἄλλος
^ ^ 9 e^
TOV Kap ev avTov.
et lumen et tenebras; et discedentem autem [et ] destitutam
virtutem, non a triginta /Eonibus dicit fuisse, sed a fructibus
eorum.
1 The reader will observe that for
the first few sentences the text of Hrr-
POLYTUS is a more literal counterpart of
"the Latin than the received text;
' TERTULLIAN also follows them :—Se-
cundus.... Ogdoaden in duas Tetradas
dividens, in dextram et sinistram, in lu-
men et tenebras; adding, tantum. quod
desultricem ܐ defectricem illam virtutem
non vult ab aliquo deducere &onum, sed
a fructibus de substantia eorum venienti-
bus. Similarly the author of the Libel-
lus adv. omnes Her. 5: Post hunc
exstiterunt. Ptolemaus et Secundus here-
tici, qui cum Valentino per omnia con-
sentiunt, 1n illo solo differunt: nam cum
Valentinus &onas tantum triginta. finz-
isset, ist addiderunt alios complures,
quatuor enim primum, deinde alios
quatuor aggregaverunt; et quod dic
Valentinus ionem trigesimum excessisse
de pleromate, ut in defectionem, negant
isti; non enim ex illa triacontade fuisse
hunc, qui fuerit in defectione, propter
desiderium videndi Propatoris. The
author of the Libellus scarcely gives an
accurate account of the notion of Se-
cundus, who made no addition, but
simply grouped the Valentinian Ogdoad
into two quaternions; those on the
right, or masculine appellatives, he called
light, while the feminine appellatives,
he called darkness. It was a closer ap-
proximation to the fundamental notion
of Eastern Theosophy, that Ahriman,
the Evil Principle or Darkness, was the
? Alius vero quidam, qui et clarus est magister ipsorum,
eternal correlative of the Good Principle
or Light. The words of THEODORET
also correspond with the text as pre-
served by HIPPOLYTUS, and rendered by
the Translator.
* Bishop PEARSON supplies the
Greek exactly as we read in HiPPorr-
TUS, adding however the words [ὁ xai].
It has been generally supposed that
Epiphanes, the son of Carpocrates, is
here meant, but CLEMENS ALEXAN-
DRINUS says, that he died at the early
age of 17, ἔζησε kal rà πάντα ἔτη
ἑπτακαίδεκα. Any philosophical opinions,
therefore, formed and taught at this
early age, are little likely to have at-
tracted public notice ; though it is quite
in character with heathen superstition,
that he should have been deified for
certain qualities that endeared him to
those with whom he had lived : for the
same author adds, καὶ Θεὸς ἐν Σάμῃ τῆς
Κεφαλληνίας τετίμηται. Strom. m1. The
apotheosis of Epiphanes is quite con-
sistent with the idea of his own personal
obscurity, as NEANDER observes :—Es
ist keine Ursache da, diese Nachricht des
Clemens zu bezweifeln, da der leicht zu
tatüschende Aberglaube und Schwürmer-
geist unter den Heiden in dieser zeit dies
nicht unglaublich macht. Genet. Ente.
P. 335. If the translator is mistaken
in rendering ἐπιφανὴς by clarus, TEB-
TULLIAN, who was à contemporary
writer, errs with him in speaking of
this individual as ínsignioris apud eoe
COLORBASUS.
inh. 9“ 4 ܬ e , A
imb... , ἐπί TO ὑψηλότερον Kat
xii,
γνωστικώτερον ETEKTELVOMEVOS,
τὴν πρώτην τετράδα .....
e » ᾿ ܢ ,
οὕτως" "ἔστι τις πρὸ πάντων
προαρχὴ, προανεννόητος, ap-
ῥητός τε καὶ ἀνονόμαστος, ἣν
φ 4 , 9 ^ ,
eyw μονότητα ἀριθμῶ. Ταύτη
108
δέ τις ἐπιφανὴς διδάσκαλος
ܫ 9
ܘ . ܘ ܝ ܝ ܝ ܝ ܝ e ܝ ܝ avTOoy
, ܗܘ
e... οὕτως ever
9 * , 9 4 9 ܝ
πρώτη ἀρχὴ avevvonTos, àp-
, ,
pnros τε kai ἀνονόμαστος, ἣν
a 4
μονότητα καλεῖ: ταύτη [ de
in majus sublime, et quasi in majorem agnitionem extensus, pri-
mam quaternationem dixit sic: Est quidem ante omnes Pro-
arche, 'Proanennoétos, et Inenarrabilis, et Innominabilis, quam
ego ?Monotetem voco.
magistri. The words also of HiPPOLY-
TUS, Philos. vi. 38, read altogether as
if éxigavis were intended to qualify
the word διδάσκαλος, e.g. ἄλλος δέ τις
ἐπιφανὴς διδάσκαλος αὐτῶν, where, if the
word under consideration had been a
proper name, its ambiguity would have
required either the addition of ὀνόματι,
that its meaning might be distinctly
marked, or the name would have been
placed last, as in the similar construc-
tion, c. vir. Altogether I am inclined
to dissent from the ordinary opinion,
that clarus represents the name Epi-
phanes, and that IREN.EKUS here alludes
to the son of Carpocrates, author of the
treatise de Justitia, quoted by CLEMENS
ALEX. Strom. 111. 3. Reasons will be
assigned in the sequel for considering
Colorbaaus really to have been intended
by the author. It is certainly remarkable
that Hi1PPOLYTUS should class Colorbasus
with heretics who called themselves
προγνωστικοὶ, Philos. 1v. 13, and that
TREN 208 should say of those that ranked
with this ἐπιφανὴς διδάσκαλος, that they
were τελείων τελειότεροι, and γνωστικῶν
γνωστικώτεροι, while himself was εἰς ὑψη-
λότερον καὶ γνωστικώτερον ἐπεκτεινόμενος.
It may be observed, that NEANDER also
denies that IREN vs here alludes in any
way to Epiphanes the Samian, though
he is very probably mistaken in saying
that the opinions indicated are those
of Marcus. His words are, Jn der
Cum hac Monotete est virtus, quam et
Stelle des Irenáus aber 1. v. 2, haben einige
Gelehrte mit Unrecht die Lehre des Epi-
phanes zu finden geglaubt, da hier offen-
bar (s. oben. 8. 169) von dem Gnostiker
Marcus die Rede ist. NEANDER, p. 356.
1 The word is rendered by TERTUL-
LIAN a8 Inexcogitabile, c. 37, with which
HIPPOLYTUS agrees.
4 The translator probably expressed
the Greek terminations, as seen in the
ARUNDEL readings, Monotetam, Henote-
tam, the final letter having been added,
under the idea that the mark of abbre-
viation had been lost. CLEMENS AL.
says, that Epiphanes, son of Carpocrates,
wasthe originator τῆς μοναδικῆς γνώσεως,
but the account is not supported by any
other ancient testimony, and was pos-
sibly suggested by this passage of
IREN.£UB ; for it is quite as likely, to say
the least, that CLEMENT should have
mistaken ἐπιφανὴς for a name, as that
TERTULLIAN should not have known the
heretic whose course was scarcely run
when he was born. In default of any
other account of the Monadic Gnosti-
cism, we may very fairly identify the
theosophic notions here impugned by
IREN ZUS, with the arithmetical lucubra-
tions of Colorbasus as described by
HiPPOLYTUS. This writer bas recorded
the busy trifling of Colorbasus, in
divining the relative fortune of indi-
viduals by a comparison of the monads
or units that remain after the letters
94 FIDES UNA
LIB. I. Ht ἀληθείας πανταχῇ φαίνει, καὶ φωτίζει " πάντας ἀνθρώπους τοὺς
MASS ra βουλομένους εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Kai οὔτε ὁ πάνυ
δυνατὸς ἐν λόγῳ τῶν ἐν ταῖς ἐκκλησίαις προεστώτων, ἕτερα ¢ 9:46
τούτων ἐρεῖ' οὐδεὶς γὰρ ὑπὲρ τὸν διδάσκαλον" οὔτε ὁ ἀσθενὴς
ἐν τῷ λόγῳ ἐλαττώσει τὴν παράδοσιν. Μιᾶς γὰρ καὶ τῆς
~ ^ ’ a
αὐτῆς πίστεως οὔσης, οὔτε ὁ πολὺ περὶ αὐτῆς δυνάμενος εἰπεῖν
9 , ܒ e ܠ ,2. ἢ ,
ἐπλεόνασεν, οὔτε ὁ TO ὀλίγον, ἡἠλαττόνησε.
Κεφ. ὅ.
Secundum quid fiat putare alios quidem plus, alios
vero minus habere agnitions.
TO δὲ πλεῖον ἢ ἔλαττον κατὰ σύνεσιν εἰδέναι τινὰς, οὐκ
ἐν τῷ τὴν ὑπόθεσιν αὐτὴν ἀλλάσσειν γίνεται, καὶ ἄλλον Θεὸν
παρεπινοεῖν παρὰ τὸν δημιουργὸν, καὶ ποιητὴν, καὶ τροφέα
τοῦδε τοῦ παντὸς, 36 μὴ ἀρκουμένους τούτους, ἥ ἄλλον
et illuminat omnes homines, qui volunt ad cognitionem veritatis
venire. Et neque is qui valde prevalet in sermone, ex iis qui
presunt ecclesiis, alia quam hsec sunt dicet: nemo enim super
magistrum est: neque infirmus in dicendo deminorabit traditio-
Exoixv.!& nem. Cum enim una et eadem fides sit, neque is qui multum
de ea potest dicere ampliat, neque is qui minus deminorat.
CAP. IV.
Pius autem aut minus secundum prudentiam nosse quos-
dam ‘[intelligentiam,] non in eo quod argumentum immute-
tur, efficitur, et alius Deus excogitetur preter fabricatorem,
et factorem, et nutritorem hujus universitatis, quasi non ipse
orientales provincias, nisi fallor, indigi-
tans, non solum districtum Antioche-
num, qui nomine Orientis in singulari
numero designari solet. GRABE.
5 The word /umen evidently came in
from the margin. It is found however
in the ARUND. and other MSS.
1 πάντας. A knowledge of the truth
(ἀληθεία) is not limited to those who by
birth are of the spiritual (Valentinian)
seed, it is offered to all alike.
3 At least here there is no reserve
made in favour of any theory of deve-
lopment. If ever we find any trace of
this dangerous delusion in Christian an-
tiquity, it is uniformly the plea of heresy.
Idem licuit. Valentinianis quod Valen-
tino, idem Marcionitis quod Marcion,
de arbitrio suo fidem innovare, TERT.
Prescr. Her.
3 ws μὴ ἀρκουμένους τούτους. If it
were not for the similar order of the
translation, it might have been ima-
gined that this member had been trans-
ET EADEM. 0b
M 4 ^ 9 4 ^
Χριστὸν, ἢ ἄλλον Movoryevy ἀλλὰ ¢ τῷ τὰ ὅσα ἐν παρα-
^ ܝ I , ܬ 9 ^ ^ ^ ,
βολαῖς εἴρηται ᾿προσεπεργάζεσθαι, καὶ οἰκειοῦν TH τῆς πίστεως
ܠ 9 ^ ^
ὑποθέσει" καὶ ἐν TH τήν τε πραγματείαν kai οἰκονομίαν τοῦ
Θεοῦ, τὴν ἐπὶ τῇ ἀνθρωπότητι γενομένην, ἐκδιηγεῖσθαι" καὶ
ܗ , , * Θεὸς emi ^ aia ,
ὅτι ἐμακροθύμησεν ὁ Θεὸς ἐπί τε TH “τῶν παραβεβηκότων
4 e ܚ ^X
ἀγγέλων ἀποστασίᾳ, kai ἐπὶ τῇ παρακοῆ τῶν ἀνθρώπων,
, ܬ ὃ M , 4 4 , a δὲ 4.
σαφηνίζειν: καὶ διὰ τί τὰ μὲν πρόσκαιρα, τὰ δὲ αἰώνια,
4 ܐ = $ 4 ܬ M óc ? 9 3 ,Ὁ 4 e 9% A 4
καὶ τὰ μὲν οὔὐρανια, τὰ de ἐπίγεια 3εἷς καὶ ὁ αὐτὸς Θεὸς
4 ^
πεποίηκεν, ἀπαγγέλλειν: καὶ did τί ἀόρατος ὧν ἐφάνη τοῖς
Bufficiat nobis, aut alius Christus, aut alius Monogenes: sed in
eo, quod omnia quz in parabolis dicta sunt exquirere, et adjun-
gere ‘veritatis argumento, et in eo, ut 5instrumentum et dispo-
sitionem Dei in genere humano factam enarrat: et quoniam
magnanimus extitit Deus, et in transgressorum angelorum
apostasia, et in inobedientia hominum, edisserere; et quare alia
quidem temporalia, alia vero eterna, et quedam coelestia, quee-
dam terrena unus et idem [Deus] fecit, annunciare: et quare
posed from the end of the sentence,
where it would have referred to the
terms Creator, Christ, and the Only-
begotten. Various emendations have
been proposed; but the most obvious
has been overlooked, ws μὴ ápxoüvros
ἡμῖν τούτου, which partly follows the
form of the Greek, and is exactly ex-
pressed by the Latin.
* A marginal gloss on prudentiam.
1 προσεπεργάζεσθαι, working out the
truth from the figurative, as well as from
the plain portions of Scripture.
3 The early fathers agree in refer-
ring the fall of a portion of the hea-
venly host to their alliance with the
daughters of men, Gen. vi. 3, e.g. JUS-
TIN M. Apol. 1. 5, δαίμονες φαῦλοι...
γυναικὰς ἐμοίχευσαν. TERTULLIAN, De
Virg. Vel. 7, 8i enim propter angelos, sci-
licet quos legimus a Deo et celo excidisse
ob concupiscentiam faeminarum, &c. De
Or. 22, Angeli propter filias hominum
desciverunt a Deo. Adv. Marc. v.18, An-
gelorum scandalisatorum in filias homs-
num. De Idolol., Unum propono, angelos
ease illos desertores Dei, amatores famt-
narum, &c. CLEM. AL. Strom. v. 725;
vir. 884. The Rabbinical writings give
abundant proof that the notion was bor-
rowed from the Jews, who in their turn
imported it from Babylon. So the book
Zohar says that imps of evil are of a
mixed race, partly human, partly an-
geli. 930 ne amd pmm pw
poxdoo xmdp) xe
8 els καὶ ὁ αὐτὸς Θεὸς, and no part of it
was the work of any subordinate Aon.
4 Veritatis, as the translation of πί-
crews, is free, but quite intelligible.
The author having previously used ἀλη-
θεία as the synonym of πίστις, in speak-
ing of the Rule of Faith.
5 I would read οἰκοδομίαν καὶ πραγμα-
relay in the Greek. οἰκοδομίαν might
be translated instrumentum, as οἰκοδομή-
σαντες Thy ἐκκλησίαν, 111. iii. is rendered
instruentes ecclesiam, and πραγματεία is
translated by dispositio, 8 τό, and v. 8 1.
In this way all difficulty disappears.
LIB. I. iv.
GR. I. iv.
MASS.I. x. 3.
96
LIB.Liv. προφήταις ὁ Θεὸς, οὐκ ἐν μιᾷ ἰδέᾳ, ἀλλὰ ἄλλως ἄλλοις,
ܫܐ ܦܬܐ συγιεῖν: καὶ διὰ τί διαθῆκαι πλείους γεγόνασι τῆ ἀνθρωπότητι
μηνύειν, καὶ τίς ἑκάστης τῶν διαθηκῶν ὁ χαρακτὴρ, διδάσκειν"
καὶ διὰ τί συνέκλεισε "ravra [ ita iii. 22 | εἰς ἀπείθειαν ὁ Θεὸς,
^ , ^
iva τοὺς πάντας ἐλεήση, ébepevwvav καὶ διὰ τί ὁ “λόγος τοῦ
SCIENTIZE CCELESTIS
^ 4 4. P EJ Δ 3 a ܕ 3 ܬ ,» 5
Θεοῦ σὰρξ EVEVETO, kat ἔπαθεν, ευχαριστειν" και Gla Th EW
E?
ἐσχάτων τῶν καιρῶν ἡ παρουσία TOU υἱοῦ TOU Θεοῦ, τουτέστιν
, ~ 9 , e ? 4 4 ܬ ܬ ^
ἐν τῷ τέλει ἐφανη ἡ ἀρχὴ, ἀπαγγέλλειν" καὶ περὶ τοῦ τέλους
καὶ τῶν μελλόντων, ὅσα τε κεῖται ἐν ταῖς γραφαῖς, ἀναπτύσ-
σειν’ καὶ τί ὅτι τὰ ἀπεγνωσμένα ἔθνη συγκληρονόμα καὶ
σύσσωμα, καὶ συμμέτοχα τῶν ἁγίων πεποίηκεν ὁ Θεὸς, μὴ
σιωπᾷν: καὶ πῶς τὸ θνητὸν τοῦτο σαρκίον ἐνδύσεται ἀθανα-
σίαν, καὶ τὸ φθαρτὸν ἀφθαρσίαν, διαγγέλλειν: πῶς τε ὅ ἐρεῖ,
cum invisibilis sit, apparuit Prophetis Dei [Deus] non in una
forma, sed aliis aliter, *adesse: et quare testamenta multa
tradita humano generi, annunciare, et quis sit uniuscujusque
Rom.xi.se. testamentorum character, docere: et quare conclusit omnia in
sncredulitatem Deus, ut universis misereatur, exquirere: et quare
Jo... — Verbum Dei caro factum est, et passus est, gratias agere: et quare
in novissimis temporibus adventus Fili Dei, hoe est in fine
apparuerit, ^et non in initio, annunciare : et de fine et de futuris,
£ ܐ evolvere. qUsecunque posita sunt in Scripturis, revolvere: et quare despe-
ratas Gentes cohzeredes et concorporatas et participes Sanctorum
1 Cor. xv.54. fecit Deus, non tacere: et quemadmodum mortalis hee caro
gines, that since ἐρῶ serves to intro-
duce the text in the LXX, it first ob-
1 Here again the Syriac reads
omnem hominem.
3 εὐχαριστεῖν. It is so difficult to
make a satisfactory sense with this word,
that I am inclined to suspect some al-
teration in the text antecedently to the
translation ; παριστᾶν, exhibere, would
harmonise well with the other verbs, and
if we educe the initial syllable εὖ from
the final syllable of the preceding word
ἔπαθεν, the substitution of the remain-
der χαριστεῖν for παριστᾶν would easily
follow. HESYCHIUS explains παριστῶ by
ἀποδείκνυμι. Or διότι might be proposed,
if the context would bear the change.
8 For ἐρεῖ STIEREN proposes γέγονε
as agreeing with the Latin, and ima-
tained a place in the context, and sub-
sequently became converted into ἐρεῖ,
and that then γέγονε disappeared. But
the reason adduced is à very strong one
for retaining ἐρεῖ in the text, as having
been suggested by the passage quoted.
By a very slight alteration in the Latin,
fatus est may have become factus est.
* adesse is no equivalent for the ma-
nifestly genuine reading in the Greek
συνιεῖν. If the Latin translation has
suffered no change, it indicates the
word συνεῖναι, mendose. JUNIUS pro-
poses to read addiscere, but this is not
sufficiently close either in meaning to
INCREMENTUM. 97
'O ov λαὸς, λαὸς, καὶ ἡ οὐκ Ἰγαπημένη, Ἰγαπημένη, καὶ πῶς PIB. I. i iv.
iv.
IIAXetova τῆς ἐρήμου τὰ τέκνα μᾶλλον ἢ ἢ τῆς ἐχούσης τὸν ἄνδρα, MASS, Lx. 3.
κηρύσσειν. Ἐπὶ τούτων γὰρ καὶ ἐπὶ τῶν ὁμοίων αὐτοῖς ἐπε-
βόησεν ὁ ᾿Απόστολος Ὧ βάθος πλούτου καὶ σοφίας καὶ
γνώσεως Θεοῦ- ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξι-
χνίαστοι αἱ ὁδοὶ αὐτοῦ. ᾿Αλλὰ οὐκ ἐν τῷ ὑπὲρ τὸν κτιστὴν καὶ
Δημιουργὸν Μητέρα τούτων καὶ αὐτοῦ ᾿Εγνθύμησιν Αἰὐῶνος
πεπλανημένου παρεπινοεῖν, καὶ εἰς τοσοῦτον ἥκειν βλασφημίας:
οὐδὲ [ suppl. ἐν τῷ] τὸ ὑπὲρ ταύτην πάλιν Πλήρωμα, 7 τὸν μὲν
ἕνα, νῦν δὲ ἀνήριθμον φῦλον Alovev ἐπιψεύδεσθαι, καθὼς
λέγουσιν οὗτοι οἱ ἀληθῶς ἔρημοι θείας συνέσεως διδάσκαλοι:
τῆς οὔσης ᾿Εκκλησίας πάσης μίαν καὶ τὴν αὐτὴν πίστιν
ἐχούσης εἰς πάντα τὸν κόσμον, καθὼς προέφαμεν.
tnduet immortalitatem, et corruptibile incorruptelam. annunciare :
et quemadmodum factus [/. fatus] est Qui non erat populus, Orca it 29
populus : et dilecta, dilecta; et quemadmodum Plures filii ejus quer ix: + NM «
deserta est, magis quam ejus que habet virum, *preconare. In Gal. iv. $7:
talibus enim et in similibus eis exclamavit, Apostolus: 0 a/titudo pom. x1. 33
dieitiarum σὲ sapientie et agnitionis Dei! quam inserutabilia
Judicia ejus, σέ investigabiles eic gus. Sed non in eo, ut supra
Creatorem et Fabricatorem, matrem ejus et illorum, Enthy-
mesin /Eonis errantis adinvenires, et ad tantam pervenires
blasphemiam: neque in eo quod est super hanc rursus Pleroma,
aliquando quidem xxx. aliquando vero innumerabiles multitu-
dines Zonum mentiri: quemadmodum dicunt hi. qui vere sunt
deserti a diving sententia magistri; cum ea, qus est Ecclesia
universa, unam et eandem fidem habeat in universo mundo,
quemadmodum preediximus’.
the Greek, or in character to the Latin. dent that the translation is correct, and
NosaE through disfigurement of its ini-
tial letters may have been mistaken for
ADESSE.
5 EY non tn initio ought to have been
rendered principium, to agree with the
Greek and with the context; ἀρχὴ is not
unfrequently rendered by the translator
initium, where it evidently means prin-
ciple.
1 τὸν μὲν ἕνα. GRABE'S can hardly
be called a conjecture, for it is self-evi-
VOL. I.
aliquando quidem triginta can only re-
present viv μὲν τριάκοντα in the Greek ;
only the MS. would express the capital
A as the symbol for thirty, which easily
became A, one.
3 ] follow the reading of the ARUND.
MS. GBABE has preconiare contrary
to the analogy of sermonari AUL. GELL.
and obsonari TERENT.
3 See pp. 90—92.
LIB. I. v. 1.
GR. I. v. |.
MASS. I.xi.1.
98
VALENTINIANORUM
Κεφ. ε΄.
Que est Valentini sententia, in quibus discrepant
adversus eum discipuli ejus.
I. ἼΔΩΜΕΝ νῦν καὶ τὴν τούτων ἄστατον [7 acvor. | M:
4 ^ ܨ ^ 4 “~ 4 ^ 9 4
γνώμην δύο Tov Καί Ttov OV'TOV, πὼς περί Τῶν GAUTWY ov Τα
4 A , 4 A ^ , ܠ ^ 9 , 9 ,
αὐτὰ λέγουσιν, ἀλλα τοῖς πράγμασι kat τοῖς ονομασιν ἐναντία
ἀποφαίνονται" Ὁ μὲν γὰρ * πρῶτος, ἀπὸ τῆς λεγομένης γνω-
στικῆς αἱρέσεως τὰς "ἀρχὰς εἰς ϑἴδιον χαρακτῆρα διδασκαλείου
CAP. V.
1. ViprAMus nunc et horum inconstantem sententiam, cum
sint duo vel tres, quemadmodum de eisdem non eadem dicunt,
sed et nominibus et rebus contraria respondent.
Qui enim est
primus, ab ea que dicitur gnostica heeresis, antiquas in suum
1 πρῶτος with relation to the two or
three before mentioned, not with relation
to those who originated the Gnostic
heresy. 8. IGnarivs, in his epistle to
the Magnesians, alluded to the Gnostic
emanation of the Λόγος from Σιγή, and
says, ὃς ἐστὶν αὐτοῦ Λόγος ἀΐδιος, οὐκ ἀπὸ
Σιγῆς προελθών, and Blondel and the
Pere Daillé inferred from this passage,
as compared with the words of Ireneus
above, that the Ignatian text could
not have been written before the age of
Valentinus, who, as they say, was the
first who spoke of Σιγή. Br Pearson's
vindication of the genuineness of the epi-
stle, shews that πρῶτος does not refer to
theorigination of the Gnostic Sige, but to
the δύο καὶ τρεῖς of the Valentinian school
who are mentioned, namely, Secundus,
and two or three others. It is very cer-
tain that Simon Magus was the first
that spoke of Sige as the root of all ; for
this is the meaning of the words of Euse-
bius, de Eccl. Th. 11. 9, in describing as
one fundamental tenet of Simon Magus,
ἣν Θεὸς καὶ Ley}, God was also Silence,
not, there was God and Silence. For in
the Philosophumena of HIPPOLYTUS we
read, δύο εἰσὶ παραφυάδες τῶν ὅλων αἰώ-
γων... ἀπὸ μίας ῥίζης, ἥτις ἐστι δύναμις
Σιγὴ, ἀόρατος, ἀκατάληπτος, ὧν ἡ μία
φαίνεται ἄνωθεν, ἥτις ἐστὶ μεγάλη δύ-
ναμις, νοῦς τῶν ὅλων, διέπων τὰ πάντα,
ἄρσην ἡ δὲ ἑτέρα κάτωθεν, ἐπίνοια με-
γάλη, θήλεια, γεννῶσα τὰ πάντα. Philos.
vi. 18, where the δύναμες Σιγή is clearly
the radical base of νοῦς and ἐπίνοια, the
Divine Intelligence. It is also certain
that Valentinus took the fundamental
principles of his scheme, common per-
haps to every form of Gnosticism, at
second hand from Simon, for H1pro.y-
TUS says in the sequel ; οὗτος δὴ καὶ ὁ
κατὰ τὸν Σίμωνα μῦθος, ἀφ᾽ οὗ Οὐαλεν-
Tivos τὰς ἀφορμὰς λαβὼν, ἄλλοις ὀνόμασι
καλεῖ. But the reader should consult
the note of GRABE on this place, and
study PEARSON'S argument in his Vin-
dicie Ignatiane, III—VI, which, as a
masterly piece of criticism, has not yet
been shaken.
3 ἀρχὰς, principles; the translator
read most erroneously τὰς ἀρχαίας...
διδασκαλίας. To the proof given above
INCONSTANTIA. 99
μεθαρμόσας Οὐαλεντῖνος, οὕτως ᾿ἐξηροφόρησεν, ὁρισάμενος LIB. I vel .
. 1.
εἶναι 3 δυάδα ἀνονόμαστον, ἧς τὸ μέν τι καλεῖσθαι "Αῤῥητον, MASS. Laid.
τὸ δὲ Σιγήν.
"Ἔπειτα ἐκ ταύτης τῆς 3 δυάδος δευτέραν δυάδα 11. xviii. 2.
characterem doctrinas transferens Valentinus, sic definivit ; dua-
litatem. quandam innominabilem, eujus quidem aliquid [aliud]
vocari Inenarrabile, aliud autem Sigen.
from Hippotytus that Valentinus
borrowed his system from Simon, we
may add the testimony of IREN2ZUS, 11.
xviii. 8 1, where the initia emissionum,
ἀρχαὶ τῶν προβολῶν, are referred to him.
3 ἴδιον χαρακτῆρα διδασκαλείου is ra-
ther a φίλη λέξις of IRENAEUS, as Dop-
WELL observes, and compares c. 23 end,
andc. 31, where the translatoragain stum-
bles at the word διδασκαλεῖον, and renders
it doctrinas, whereas it means a school.
1 ἐξηροφόρησεν. STIEREN may well
say, Barbara vox ; and unfortunately,
by some omission, the Latin ignores the
word. Various corrections have been
proposed, for correction is indispensable ;
thus, HAMMOND would read ἐξεφόρησεν.
Voss, ἐληροφόρησε. BILLIUS, most un-
critically, ἔφη. COTELERIUS, ἐψηφοφόρη-
σεν. PEARSON (and GRABE inclines the
same way) proposes to make the best of
the word as it now stands, and considers
it to embody the compound idea of
speaking ξηραῖς λέξεσι. Adding one
more leaf to this sylva, I would propose
ἑξῆς ἀφόρισεν, in allusion to the emana-
tions successively described, and which
would agree to a certain extent with the
translation. ᾿Ορισάμενος may express
the marginal attempt of some reader to
recover the true reading. In the trans-
lation the Cod. ARUND. has definit, Voss
and others difinivit: from the two I take
definivit with Mass. and STIEREN. Ease
must still be understood.
3 Compare the extract from the
Didasc. Or. 8 29, quoted in note r,
p. 13, which, like IRENAEU8, speaks of
the fundamental duality, Bythus and
Sige; HIPPOLYTUS however speaks of a
closer approximation to the Monad of
PYTHAGORAS, and in all probability in-
Post deinde ex hac
dicates the starting-point of Valenti-
nus himself, from which position his
followers subsequently drifted. The
variation in the number of ZEons de-
Bcribed as contained in the Pleroma of
different Valentinian schools, gives colour
to this supposition. The parallel and in-
dependent account of Hi1PPOLYTUS, from
its novelty, is interesting. Ovadevrivos
τοίνυν καὶ Ηρακλέων καὶ Πτολεμαῖος, kal
πᾶσα ἡ τούτων σχολὴ, οἱ Πυθαγόρου καὶ
Πλάτωνος μαθηταὶ, ἀκολουθήσαντες τοῖς
καθηγησαμένοις, ἀριθμητικὴν τὴν διδα-
σκαλίαν τὴν ἑαυτῶν κατεβάλοντο. Kat
γὰρ τούτων ἐστὶν ἀρχὴ τῶν πάντων μο-
νὰς ἀγέννητος, ἄφθαρτος, ἀκατάληπτος,
ἀπεριΨψόητος, γόνιμος, καὶ πάντων τῆς γε-
νέσεως αἰτία τῶν γενομένων. ἸΚαλεῖται
δ᾽ ὑπ᾽ αὐτῶν ἡ προειρημένη μονὰς, πατήρ.
Διαφορὰ δέ τις εὑρίσκεται πολλὴ wap’
αὐτοῖς οἱ μὲν γὰρ αὐτῶν ἵν᾽ ἢ ܘ
ܐܘܐ καθαρὸν τὸ δόγμα τοῦ Οὐαλεντίνου
Πυθαγορικὸν, ἄθηλυ καὶ ἄΐνγον καὶ μό-
yov τὸν Πατέρα νομίζουσιν εἶναι" οἱ δὲ
ἀδύνατον νομίζοντες δύνασθαι ἐξ ἄῤῥενος
μόνου γένεσιν ὅλως τῶν γεγενημένων γε-
νέσθαι τινὸς, καὶ τῷ Πατρὶ τῶν ὅλων, ἵνα
γένηται πατὴρ, Σιγὴν ἐξ ἀνάγκης συν-
αριθμοῦσι τὴν σύζυγον. ᾿Αλλὰ περὶ μὲν
Σιγῆς πότερόν ποτε σύζνγός ἐστιν ἡ οὔκ
ἐστιν, αὐτοὶ πρὸς ἑαυτοὺς τοῦτον ἐχέτω-
σαν τὸν ἀγῶνα. HrPPoLYT. Philos. vi.
29.
3 Consistently with the above, H1p-
POLYTUS proceeds to say, Πατὴρ...ἣν
μόνος ἡρεμῶν ws λέγουσι καὶ ἀναπανό-
μενος αὑτὸς ἐν ἑαυτῷ μόνος. ᾿Επεὶ δὲ
ἦν γόνιμος, ἔδοξεν αὐτῷ ποτὲ τὸ κάλλει-
στον» καὶ τελεώτατον ὃ εἶχεν ἐν αὑτῷ γεν-
νῆσαι kal προαγάγειν᾽ φιλέρημος γὰρ
οὐκ ἣν. ᾿Αγάπη γάρ φησιν ἦν ὅλος, ἡ
δὲ ἀγάπη οὔκ ἐστιν ἀγάπη, ἐὰν μὴ ἢ τὸ
7—2
100 VALENTINUS.
LIB. 1. v. προβεβλῆσθαι, ἧς τὸ μέν τι IIarépa ὀνομάζει, τὸ δὲ ᾿Αλήθειαν. 6.».
MASS Lt, Ἔκ δὲ τῆς τετράδος ταύτης καρποφορεῖσθαι Λόγον καὶ Zon,
"Ανθρωπον καὶ ' ExxAga(av: εἶναί τε ταύτην ὀγδοάδα πρώτην.
Καὶ ἀπὸ μὲν τοῦ Λόγου καὶ τῆς Ζωῆς δέκα δυνάμεις λέγει
προβεβλῆσθαι, καθὼς προειρήκαμεν: ἀπὸ δὲ τοῦ ᾿Ανθρώπου
καὶ τῆς Ἐκκλησίας δώδεκα, ὧν μίαν ἁποστᾶσαν καὶ ὑστερήσα- μι
σαν, τὴν λοιπὴν πραγματείαν πεποιῆσθαι. "Opous τε δύο
ὑπέθετο, ἕνα μὲν μεταξὺ τοῦ Βυθοῦ καὶ τοῦ λοιποῦ Τ]ληρώ-
ματος, διορίζοντα τοὺς γεννητοὺς Αἰῶνας ἀπὸ τοῦ ἀγεννήτου
ܢ
τὴν
μητέρα ἀπὸ τοῦ Πληρώματος. Καὶ τὸν Χριστὸν δὲ οὐκ ἀπὸ
Πατρός ἕτερον δὲ τὸν ἀφορίζοντα ܐܘ [ αὐτῶν
τῶν ἐν τῷ Πληρώματι Αἰὐώνων προβεβλῆσθαι, ἀλλὰ ὑπὸ τῆς
μητρὸς, ἔξω" [ suppl. δὲ] γενομένης, κατὰ τὴν γνώμην τῶν κρειτ-
τόνων ἀποκεκνῆσθαι μετὰ σκιᾶς τινος. Καὶ τοῦτον μὲν, ἅτε
ܬ 4 ^ € > 9 ’ 9 ’ 4 546 ܐܦ 9
ἄῤῥενα ὑπάρχοντα, ἀποκόψαντα ἀφ᾽ ἑαυτοῦ τὴν σκιὰν, ava-
δραμεῖν εἰς τὸ ΠΙΠλήρωμα. Τὴν δὲ μητέρα ὑπολειφθεῖσαν μετὰ
τῆς σκιᾶς, κεκενωμένην τε τῆς πνευματικῆς ὑποστάσεως, ἕτερον
dualitate, secundam dualitatem emissam, cujus aliud quidem
Patrem vocat, aliud autem Aletheiam. Ex hac autem quater-
natione fructificari Logon et Zoen, Anthropon et Ecclesiam.
Esse autem hane octonationem primam. Et a Logo quidem et
Zoe decem virtutes dicit emissas, sicut preediximus. Ab An-
thropo autem et Ecclesia xit. ex quibus unam discedentem et
destitutam, reliquam dispositionem fecisse. Terminos autem
duos adhibet : unum quidem inter Bythum et [suppl. reliquum]
Pleroma, determinantem natos /Eones ab infecto Patre; alterum
vero separantem illorum matrem a Pleromate. Et Christum
autem non ab his qui sunt in Pleromate /Eonibus emissum, sed a
matre' foris autem facta secundum *memoriam meliorum enixam
[enixum] esse cum quadam umbra. Et hune quidem, quippe
cum esset, masculus, abscidisse a semetipso umbram, et regressum
in Pleroma. | Matrem autem subrelictam sub umbra, vacuatam
ἀγαπώμενον. Προέβαλεν οὖν καὶ éyév- facta, which I restore ; δὲ in the Greek
αὐτὸς ὁ πατὴρ, ὥσπερ ἦν μόνος, ܗ ܐܬ
Νοῦν καὶ ᾿Αλήθειαν, τουτέστι δυάδα, ἥτις
κυρία καὶ ἀρχὴ γέγονε καὶ μήτηρ πάντων
τῶν ἐντὸς τοῦ πληρώματος καταριθμου-
μένων Αἰώνων. Ibid.
1The 48088. MS. I think, has
preserved the true reading, foris autem
may have been easily absorbed in the
following γεν. The particle marks more
strongly that this ἀποκύησις was without
the Pleroma. Mass. has matrem foris
factam. See p. 41.
3 Indicating the preferable reading
μνήμην.
SECUNDUS. 101
υἱὸν τροενέγκασθαι" καὶ τοῦτον εἶναι τὸν Δημιουργὸν, à ὃν καὶ LIB. I. v.d.
παντοκράτορα λέγει τῶν ὑποκειμένων. Συμπροβεβλῆσθαι δὲ MASS ܐܐܡ
αὐτῷ καὶ ἄριστον [4 ἀριστερὸν] & ἄρχοντα ἐδογμάτισεν, ὁμοίως
a ܢܝ , e ,» e ^ , ^ ܢܠ 4
τοῖς ῥηθησομένοις ὑφ᾽ ἡμῶν ψευδωνύμως Γνωστικοῖς. Kai τὸν
Ἰησοῦν ποτὲ μὲν ἀπὸ τοῦ συσταλέντος ἀπὸ τῆς μητρὸς
αὐτῶν, συναναχυθέντος [ ad. τε τοῖς ὅλοις προβεβλῆσθαί φησι;
τουτέστι TOU Θελητοῦ: ποτὲ δὲ ἀπὸ τοῦ ἀναδραμόντος εἰς τὸ
IIA5pona, τουτέστι τοῦ Χριστοῦ: ποτὲ δὲ ἀπὸ τοῦ ᾿Ανθρώ-
4 ~ 9 , ܠ ܠ ^ 4 Δ @ e A ^
σου kat τῆς ᾿Εἰκκκλησίας. Καὶ τὸ Πνεῦμα δὲ τὸ ἅγιον ὕπο τῆς
7 ᾿Εἰκκλησίας ܬ[ ᾿Αληθείας | φησὶ προβεβλῆσθαι εἰς ἀνάκρισιν
καὶ καρποφορίαν τῶν Αἰὐώνων, ἀοράτως εἰς αὐτοὺς εἰσιόν" óc
` yat
ov τοὺς Αἰῶνας καρποφορεῖν τὰ "φυτὰ τῆς ἀληθείας.
2.
4
THY
3 Dexouvoos λέγει el-
, 9 ,
πρώτην ὀγδοάδα,
τετράδα δεξιὰν καὶ τετράδα
ἀριστερὰν, οὕτως παραδιδοὺς
autem spiritali substantia, alterum filium emisisse.
Σεκοῦνδος μέν τις κατὰ 5
A 9 A e ~ ,
TO αὐτὸ ἅμα two [᾿Ἰτολεμαίῳ
,
γενόμενος, οὗτος λέγει rerpa-
> ܙ ܠ ,
da εἶναι δεξιὰν kal τετράδα
Et hune
esse Demiurgum, quem et omnipotentem dicit eorum qus ei
subjacent.
Coémissum autem ei et sinistrum principem, simi-
lem [similiter] iis qui dicentur a nobis falsi nominis Gnostici.
Et Jesum autem aliquando quidem ab eo qui separatus a matre
eorum et coadunatus est cum reliquis, emissum dicit, id est a
Theleto: aliquando autem ab eo, qui recucurrit sursum in Ple-
roma, hoc est a Christo: aliquando autem ab Anthropo et
Ecclesia. Et Spiritum autem sanctum a Veritate dicit emissum,
in examinationem et fructificationem /Eonum, invisibiliter in
eos introéuntem, per quem ones fructificarent folia veritatis.
‘Hee quidem ille.
2. Secundus autem primam ogdoadem sic tradidit, dicens:
quaternationem esse dextram,
1 We must certainly read ᾿Αληθείας,
for though the Spirit is said to have ema-
nated from Monogenes, § 4, still ᾿Αλή-
Gea was his σύζνγος, and so far inse-
et quaternationem sinistram,
by EPIPHANIUS, c. Her. XXXI. 1, buta
more literal counterpart of the Latin,
in some respects, is now supplied by
HiPPOLYTUS, the friend and disciple of
parable from him in function. IREN2US; this stands in the right-hand
3 φυτά. The translator indicates the column.
worse reading of φύλλα. 4 The translator read, xal ὁ μὲν
3 The Greek text has been supposed
hitherto to have been preserved alone
ταῦτα, and the apodosis follows, Secun-
dus autem.
S Hippoiyt
ne
osoph.
ASSECLA
102 HORUM
ἀριστερὰν, καὶ dus καὶ ܗ - 5
βιστέραν, x
. ^ 4 4 , ^
LIB. 1. ν.3. καλεῖσθαι, "rnv uev μίαν dus,
ܠ ܠ 9 ~ 4 .
Tos’ Kal τὴν ἀποστάσαν δὲ
GR. I. v. 2.
4 ܢ 4
τὴν δὲ ἄλλην σκότος" τὴν δὲ
ἀποστᾶσαν τε καὶ ὑστερήσα-
σαν δύναμιν μὴ εἶναι ἀπὸ τῶν
τριάκοντα Αἰώνων, (ἀλλὰ)
ἄλλος. . .
καὶ ὑστερήσασαν δύναμιν οὐκ
4 ܠ ^ , 9°
ἀπὸ τῶν τριάκοντα Αἰώνων
^ A
λέγει γεγενῆσθαι, ἀλλ᾽ ¢
τῶν καρπῶν αὐτῶν. "AXAXXos
et lumen et tenebras; et discedentem autem [et] destitutam
virtutem, non a triginta /Eonibus dicit fuisse, sed a fructibus
eorum. *Alius vero quidam, qui et clarus est magister ipsorum,
1 The reader will observe that for
the first few sentences the text of Hir-
POLYTUS is a more literal counterpart of
"the Latin than the received text;
` TERTULLIAN also follows them :—Se-
cundus.... Ogdoaden in duas Tetradas
dividens, in dextram εἰ sinistram, in lu-
men εἰ tenebras; adding, tantum quod
desultricem et defectricem illam virtutem
non vult ab aliquo deducere &onum, sed
a fructibus de substantia eorum venienti-
bus. Similarly the author of the Libel-
lus adv. omnes Har. 5: Post hunc
exstiterunt. Ptolem«us εἰ Secundus here-
tici, qui cum Valentino per omnia con-
sentiunt, in illo solo differunt: nam cum
Valentinus wonas tantum triginta. finz-
isset, ist addiderunt alios complures,
quatuor enim primum, deinde alios
quatuor aggregaverunt; εἰ quod dicit
Valentinus 4Eonem trigesimum excessisse
de pleromate, ut in defectionem, negant
isti; non enim ez illa triacontade fuisse
hunc, qui fuerit in defectione, propter
desiderium | videndi Propatoris. The
author of the Libellus scarcely gives an
accurate account of the notion of Se-
cundus, who made no addition, but
simply grouped the Valentinian Ogdoad
into two quaternions; those on the
right, or masculine appellatives, he called
light, while the feminine appellatives,
he called darkness. It was a closer ap-
proximation to the fundamental notion
of Eastern Theosophy, that Ahriman,
the Evil Principle or Darkness, was the
eternal correlative of the Good Principle
or Light. The words of THEODORET
also correspond with the text as pre.
served by HIPPOLYTUS, and rendered by
the Translator.
3 Bishop PEARSON supplies the
Greek exactly as we read in HiPPOLY-
TUB, adding however the words [6 xai].
It has been generally supposed that
Epiphanes, the son of Carpocrates, is
here meant, but CLEMENS ALEXAN-
DRINUS says, that he died at the early
age of 17, ἔζησε καὶ rà πάντα ἔτη
ἑπτακαίδεκα. Any philosophical opinions,
therefore, formed and taught at this
early age, are little likely to have at-
tracted public notice ; though it is quite
in character with heathen superstition,
that he should have been deified for
certain qualities that endeared him to
those with whom he had lived: for the
same author adds, καὶ Θεὸς ἐν Σάμῃ τῆς
Κεφαλληνίας τετίμηται. Strom. 111. The
apotheosis of Epiphanes is quite con-
sistent with the idea of his own personal
obscurity, as NEANDER observes :—Es
tst keine Ursache da, diese Nachricht da
Clemens zu bezweifeln, da der leicht zu
taüschende Aberglaube und Schwürmer-
geist unter den Heiden in dieser zeit dies
nicht unglaublich macht. Genet. Entw.
Ῥ. 3325. If the translator is mistaken
in rendering ἐπιφανὴς by clarus, TER-
TULLIAN, who was a contemporary
writer, errs with him in speaking of
this individual as insignioris apud evs
COLORBASUS.
3 ܢ ܠ 9 ܬ e , a
ܡܐ . , , . ἐπὶ TO ὑψηλότερον καὶ
xii.
YVOTTIKWTE POV ETEKTELVOMEVOS,
τὴν πρώτην τετράδα .....
@ ܠ ᾿ ܨܒ ,
οὕτως" "Ec: τις πρὸ πάντων
Tpoapx, προανεννόητος, ἄῤ-
ῥητός τε καὶ ἀνονόμαστος, ἣν
9 ܢ , 9 ^ ,
ἐγὼ μονότητα ἀριθμῶ. Τ᾽ αύτη
108
δέ τις ἐπιφανὴς διδάσκαλος
αὐτῶν . 1 1 1 1 12 1 1 2 1 ng.
2.5. 2 οὕτως λέγει “Hy ἡ
πρώτη ἀρχὴ ἀνεννόητος, ἀῤ-
pros T€ kai ἀνονόμαστος, ἣν
, ^ L 4
povoryra καλεῖ; ταύτη [δὲ
in majus sublime, et quasi in majorem agnitionem extensus, pri-
mam quaternationem dixit sic: Est quidem ante omnes Pro-
arche, 'Proanennoétos, et Inenarrabilis, et Innominabilis, quam
ego ? Monotetem voco.
magistri. The words also of HIPPOLY-
Tus, Philos. v1. 38, read altogether as
if ἐπιφανὴς were intended to qualify
the word διδάσκαλος, e.g. ἄλλος δέ τις
ἐπιφανὴς διδάσκαλος αὐτῶν, where, if the
word under consideration had been a
proper name, its ambiguity would have
required either the addition of ὀνόματι,
that its meaning might be distinctly
marked, or the name would have been
placed last, as in the similar construc-
tion, c. VIII. Altogether I am inclined
to dissent from the ordinary opinion,
that clarus represents the name Epi-
phanes, and that IRENzUS here alludes
to the son of Carpocrates, author of the
treatise de Justitia, quoted by CLEMENS
ALEX. Strom. 111. 3. Reasons will be
assigned in the. sequel for considering
Colorbasus really to have been intended
by the author. Itiscertainly remarkable
that HiPPOLYTUS should class Colorbasus
with heretics who called themselves
προγνωστικοὶ, Philos. Iv. 13, and that
IREN £US should say of those that ranked
with this ἐπιφανὴς διδάσκαλος, that they
were τελείων τελειότεροι, and γνωστικῶν
γνωστικώτεροι, while himself was els ὑψη-
λότερον καὶ γνωστικώτερον ἐπεκτεινόμενος.
It may be observed, that NEANDEB also
denies that IREN.EU8 here alludes in any
way to Epiphanes the Samian, though
he is very probably mistaken in saying
that the opinions indicated are those
of Marcus. His words are, Jn der
Cum hac Monotete est virtus, quam et
Stelle des Irenáus aber I. v. 2, haben einige
Gelehrte mut Unrecht die Lehre des Epi-
phanes zu finden geglaubt, da hier offen-
bar (s. oben. 8. 169) von dem Gnostiker
Marcus die Rede ist. NEANDER, p. 356.
1 The word is rendered by TERTUL-
LIAN as Inexcogitabile, c. 37, with which
HIPPOLYTUS agrees.
4 The translator probably expressed
the Greek terminations, as seen in the
ARUNDEL readings, Monotetam, Henote-
tam, the final letter having been added,
under the idea that the mark of abbre-
viation had been lost. CLEMENS AL.
says, that Epiphanes, son of Carpocrates,
wasthe originator τῆς μοναδικῆς γνώσεως,
but the account is not supported by any
other ancient testimony, and was pos-
sibly suggested by this passage of
IREN £08; for it is quite as likely, to say
the least, that CLEMENT should have
mistaken ἐπιφανὴς for a name, as that
TERTULLIAN should not have known the
heretic whose course was scarcely run
when he was born. In default of any
other account of the Monadic Gnosti-
cism, we may very fairly identify the
theosophic notions here impugned by
IREN AUB, with the arithmetical lucubra-
tions of Colorbasus as described by
HiPPoLYTUS. This writer has recorded
the busy trifling of Colorbasus, in
divining the relative fortune of indi-
viduals by a comparison of the monads
or units that remzin after the letters
LIB. J. v. 2.
GR. I. v. 2.
MASS.I.xi.3.
ܠ
10±
^ , , ,
TH μονότητι συνυπάρχει δύνα-
4 ܬ 9 A 4 ,
pg, ἣν καὶ αὑτὴν ὀνομαζω
¢ » Ap e t ? e
ἑνότητα. Αὕτη ἡ evorns, 7 T€
, % a Φ
povorne, TO ἕν οὖσαι, προή-
4 [d 9 a
KavTo, μὴ προέμεναι, apxnv
ܢ , ܠ 4 Ld ,
ἐπὶ TavTwy νοητὴν, ἀγέννητον
¶ 99 A 9 4 e
Te καὶ ἀόρατον, ἣν apxnv o
, , ^ ’
λόγος μονάδα καλεῖ. Ταύτη
ܝ , , [4
τῇ μονάδι συνυπάρχει δύναμις
$ aw A L| 9 4
ὁμοούσιος αὐτῆ, ἣν καὶ αὐτὴν
, 4 2. ,
ὀνομάζω τὸ ἕν. Avrat ai δυνα-
Ψ ’ . = ܀ <
μεις, 7] TE MOVOTNS και EVOTNS,
, ܠ a
μονας τε καὶ TO ἕν, προήκαντο
ܢ ܢ ܢ ^
ras λοιπὰς προβολας τῶν
ipsam voco Henotetem.
MONADICA
, , a 4
συνυπάρχ Jew δύναμιν, ἣν ὀνο-
ἢ e , 3 4 e ,
μάζει ¢] 7a |. ὕτη ἡ €vo-
ܐ ܟ 1 , ,
τῆς εἴτε [4 τε] μονότης προή-
ܢ , 9 4
καντο, μὴ προέμεναι, ἀρχῆν
, ^ ,
ἐπὶ παντων νοητῶν ἀγέννητόν
A ν᾽) a
τε kai ἀόρατον, jv . . . μο-
vaca καλεῖ. Ταύτη TH δυνάμει
ῇ ܟ
συνυπάρχει δύναμις ὁμοούσιος
^ 4 a a ,
αὐτῆ, ἣν kai αὐτὴν ὀνομαζω
a e 4 e ,
TO ἕν. Αὗται ai τέσσαρες
,
δυνάμεις ܘ LJ ܝ e ܝ ܘ . ܝ ܝ ܝ .
, A
+ + 6 + + "Iponkavro τας λοι-
4 t^ LEN 4 ,
πὰς τῶν αἰώνων προβολας.
Hec Henotes et Monotes cum aint
unum, emiserunt, cum nihil emiserint, principium omnium
*noéton, et agenneton, et aoratum, quam Arehem sermo
Monada vocat. Cum hac Monade est virtus ejusdem substantia
ei, quam et eam voco Hen.
found in their names are summed as
units and numerical factors, and the
nines cast out. Thus the letters in the
word 'Exróp express 5 + 20 + 300 +
800 + 100, the initial digits sum 19;
cast out the nines and there remains
unity, and upon this residue, as com-
pared with a similar arithmetical deduc-
tion from any other name, the relative
fortune of the individual was seen. The
reader may refer to a rather curious
passage in HiPPOLYTUS, Philos. 1V. 14.
It may also be noticed, that among
other properties of the unit, it was
obeerved by the Egyptian sages that it
was for ever recurring, quá digit, in
decimal notation. Αἰγύπτιοι ἔφασαν
τὸν Θεὸν εἶναι μονάδα ἀδιαίρετον, καὶ ab-
τὴν ἑαυτὴν γεννῶσαν᾽" καὶ ἐξ αὐτῆς τὰ
πάντα κατεσκευάσθαι" αὕτη γάρ, φησιν,
ἀγέννητος οὖσα τοὺς ἐξῆς ἀριθμοὺς γεννᾷ"
οἷον ἐφ᾽ ἑαυτὴν ἡ μονὰς ἐπιπροστεθεῖσα,
γεννᾷ τὴν δυάδα, καὶ ὁμοίως ἐπιπροστεθε-
μένη, γεννᾷ τὴν τριάδα καὶ τετράδα μέχρι
vis δεκάδος, ἥτις ἡ ἀρχὴ καὶ τὸ τελὸς τῶν
Hee autem virtutes, id est Mono-
ἀριθμῶν, ἵνα γένηται πρώτη καὶ δεκάτη ἡ
μονὰς, διὰ τὸ καὶ τὴν δεκάδα ἰσοδυναμεῖν
καὶ ἀριθμεῖσθαι εἰς μονάδα" καὶ αὕτη
δεκαπλασιασθεῖσα γένηται ἑκατοντὰς, καὶ
πάλιν γίνεται μονὰς, κἀν ἡ ἑκατοντὰς
δεκαπλασιασθεῖσα ποιήσῃ χιλιάδα, καὶ
αὕτη ἔσται μονάς. HiPPor. Phil. rv. 43.
1 μὴ προέμεναι. The translator read
μηδὲν, but HiPPOLYTUS has μὴ, and
TERTULLIAN, protulerunt non proferentes,
the meaning being this, Unity and Abs-
traction (yovérns) put forth, as the
original cause, the Beginning, yet so as
that the Beginning was eternally insepa-
rable from their Unity. As NEANDER
expresses it, Diese beiden M ácMe, welche
die hichste Einheit bilden, erzeugen, ohne
eigentlich zu erzeugen, (er will sagen, dass
man hier sich keine eigentliche Erzeugung
od.r Emanation . ... denken miisse) das
erste von dem Gedanken zu erfassende,
ursprunglose und unsichtbare Grund-
princip alles Daseyna, u. 8. f. p. 169.
3 TERTULLIAN, c. 37: Z7ntellectuale,
innaecibile, inviribile.
G. 32.
GNOSIS. 105
% 4 ^ 9 ^ 4 ^ ^ A 4 ܠ e 9
Aiwvev. “lov tov, καὶ φεῦ φεῦ. To τραγικὸν yap ws aAn- LB. I. v. £
~ 9 ^ M 9 A ^ , ^ ^ ܠ MA . À. i. ܘ
0:5 ἐπειπεῖν ἔστιν ἐπὶ τῇ τοιαύτη" συμφορᾷ τῶν τὰ MASSES
, ^ , ^ , ^
γελοιώδη ταῦτα γεγραφότων τῆς τοιαύτης ὀνοματοποιΐας,
A ^ a 9 , ^
Kal TH τοσαύτῃ τόλμη, ws ἀπερυθριασας TQ ψΨεύσματι
4 ^ wv , , ܢ ^
αὐτοῦ ὄνομα [ὀνόματα] τέθεικεν: ἐν yap τῷ λέγειν, ἔστι
4 ܬ , , a ,
τις προαρχὴ πρὸ πάντων, "poavevvogros, ἣν ἐγὼ μονάδα
, ^ a , , e^ ,
[μονότητα] καλῶ: καὶ πάλιν, ταύτη TH μονάδι [μονό-
, , 4 ܠ , 4
τητι] συνυπάρχει δύναμις, ἣν καὶ αὐτὴν ἑνότητα ὀνο-
, , Ψ , , 9 ^ 9
μάζω' σαφέστατα, ὅτι τε πλάσμα [πλάσματα] αὐτοῦ ἐστι
ܝ 4 ܠ e , 1 Dd 9 NS $ » ,
τὰ εἰρημένα, ὡμολογηκε, καὶ ὅτι αὐτὸς ὀνόματα τέθεικε
e , e A ὃ A ’ » ,
TO πλασματι, ὗπο μηδενὸς πρότερον ἄλλου τεθειμένα.
a , 9 ܠ 4 ܐܗ ^ ,
Kai σαφές ἐστιν, ὅτι αὐτὸς ταῦτα τετόλμηκεν ὀνοματο-
^ 4 9 ܗ ܬ e^ , , A 9 A e 4 ,
ποιῆσαι" Kai εἰ μὴ παρῆν τῷ βίῳ avros, οὐκ av ἡ ἀλήθεια
> ܒ 9a ? , a ܬ ܨ 4 8 ~
εἶχεν ὄνομα. Οὐδὲν οὖν κωλύει, καὶ ἄλλον τινὰ ἐπὶ τῆς
% <= ~ e , e e <= 0 3 4 ἢ
αὐτῆς ὑποθέσεως οὕτως ὁρίσασθαι βόνόματα. . . . . . ...
tes, οἱ Henotes, et Monas, et Hen, emiserunt reliquas emis-
siones /Eonum. Iu iu! et Pheu pheu! Tragicum vere dicere
oportet super *hane nominum factionem et tantam audaciam,
quemadmodum sine rubore mendacio suo nomina posuit. In eo
enim quod dicit, est ante omnia Proarche, Proanennoétos, quam
ego Monoteta voco, et iterum, cum hae Monotete est virtus,
quam et ipsam voco Henotetem, manifestum, quoniam figmenta
sunt quzcunque ab eo dicta sunt, confessus est, [et] quoniam
ipse nomina posuit figmento, quz» a nemine altero [adj. antea]
posita sunt: qui nisi hzc ?auderet, hodie veritas secundum eum
non habuisset nomina [nomen]. Nihil igitur prohibet et alte-
rum quendam in tali argumento sic prefinire nomina: Est
1 The text as restored by Massuer λόγοις σαφὲς ἂν εἴη, ἀφ᾽ ὧν προανέγνω-
is here followed.
4 The text of STIEREN as read in
EPIPHANIUS,
3 EPIPHANIUS does not think it
necessary to make a close copy, but
merely gives a brief abstract. Εἶτα λοιπὸν
els ταῦτα αὐτὸς ὁ μακάριος ἐπίσκοπος
Εἰρηναῖος, ds γε προείπαμεν, γελοιώδη
ῥήματα καὶ αὐτὸς προεῖπεν ἑτερωνυμίαν
ἀφ᾽ ἑαυτοῦ, ὡς ἀντάξια τῆς αὐτῶν ληρω-
δίας χαριεντιζόμενος, πεπόνων γένη, καὶ
σικύων, καὶ κολοκυνθῶν, ὡς ἐπὶ ὑποκει-
μένων τίσων ἐπιπλασάμενος, ὡς τοῖς φιλο-
σαν.
4 JUNIUS supplies, as the version of
the words recovered in EPIPHANIUS,
Super hac miseria eorum, qui res
hujusmodi ridiculas scripserunt propter
hanc.
5 'The Latin reads most like the
original flow of expression, and it is
not open to the charge of tautology to
which the Greek is amenable. This
period, in the Greek, from xal σαφές
ἐστιν, seems to have been mutilated, and
to have been restored conjecturally.
LIB. I. v. 2.
ve
GR.I
MASS. l.xi.4.
Epiphan.
HAN xxxii. 7.
106 PERFECTIS
quedam Proarche regalis Proanennoétos, Proanypostatos virtus,
Proprocylindomene. Cum illa autem est virtus, quam ego
cucurbitam voco: eum hac cucurbita autem est virtus, quam et
ipsam voco perinane. Hsc cucurbita et perinane, cum sint
unum, emiserunt, cum non emisissent, fructum, in omnibus
visibilem manducabilem et dulcem, quem fructum sermo cucu-
merem vocat. Cum hoc cucumere est virtus ejusdem potestatis
ei, quam et ipsam peponem voco. He virtutes, cucurbita, et
perinane, et cucumis, et pepo, emiserunt reliquam multitudinem
Valentini deliriosorum peponum. Si enim eum sermonem qui
de universis fit, transfigurari in primam quaternationem oportet,
et quemadmodum vult aliquis ipse ponere nomina, quis prohi-
bet his nominibus, ut multo credibilioribus, et in usu positis, et
ab omnibus cognitis ?
1* AAAot δὲ πάλιν aU-
τῶν τὴν πρώτην καὶ ἀρχέγονον
ὀγδοάδα τούτοις τοῖς ὀνόμασι
κεκλήκασι' πρῶτον προαρχὴν,
G. 3S.
3. "AAXoi δὲ πάλιν αὐτῶν os
τὴν πρώτην καὶ ἀρχαιόγονον
3 ܝ 9 ’ ,
[ἀρχέγονον] ὀγδοάδα τούτοις
^ 9 , ܝ ,
τοῖς ονομασιν exaXeway ...
3. Alii autem rursus ipsorum primam et archegonon octo-
nationem his nominibus nominaverunt:
1 TERTULLIAN, c. Val. 35, gives an
almost literal translation of this section,
without professing to explain it, but
adds: Hoc que ratio disponat, ut sin-
gula binis locia et quidem tam intercisis,
nascantur, malo ignorare quam discere.
Quid enim recti habent, que tam perverse
proferuntur! But reproduction was of
the very essence of the Valentinian
system. So, ἀρχὴ was a term applied
by Valentinus to βυθὸς as the προαρχὴ
and to Νοῦς as ἀρχή, $1. So, after the
ogdoad of the Pleroma had been evolved,
Achamoth was styled the second ogdoad,
89. So, there was the prototype Ec-
clesia in the Pleroma, and its earthly
copy; the on Anthropos, and Man the
spiritual seed of the animally consti-
tuted Demiurge. One and all of these
notions may be referred back to the
Platonic ἰδέαι, or forms of things that
subsisted eternally in the Divine mind,
the Gnostic Pleroma, before they were
called into being ; in this place they are
primum Proarchen,
the Divine attributes themselves that
are represented as reaching further and
further back in eternity, doubtless with
the view of symbolising the truth that
they are without beginning. Bythus
in the Gnostic Theosophy must be
taken as the fixed point, the Divine
subsistence ; and whereas in every pre-
ceding scheme the ons were evolved
from Bythus and Sige, so in this system
8 quaternion of his attributes are
imagined antecedently as it were to
Bythus, and subsisting in him when as
yet nothing else was; and again a
quaternion of attributes of equally co-
eternal subsistence. The notion was
borrowed from Pythagoras, for Hiero-
cles in his commentary on the golden
verses, Bays ; οὐκ ἔστιν εἰπεῖν ὁ μὴ τῆς
τετρακτύος ὡς ῥίζης καὶ ἀρχῆς ἤρτη-
ται" ἔστι γὰρ, ὡς ἔφαμεν, δημιουργὸς τῶν
ὅλων, καὶ αἰτία ἡ τέτρας, Θεὸς νοητὸς,
αἴτιος τοῦ οὐρανίον καὶ αἰσθητοῦ Θεοῦ.
Ρ. 170. The tetractys being of the
ibid.
PERFECTIORES.
* 4 , 4 4 ,
ἔπειτα ἀνεννόητον, τὴν δὲ τρί-
τὴν ἄῤῥητον, καὶ τὴν TeTap-
τὴν ἀόρατον’ καὶ ἐκ μὲν τῆς
Προαρχῆς προβε-
βλῆσθαι πρώτῳ καὶ πέμπτῳ
9 4 ܝ δὲ ^ Il ? ^
2 ܀ QODXTV, EK OE Τῆς [ ἀρχῆς
τῆς] ἀνεννοήτου δευτέρῳ καὶ
πρώτης
, , 4 , ܗܘ
EKTW τόπῳ aKaTaXnTTOY, εκ
A ^
de τῆς ἀῤῥήτου τρίτῳ καὶ
ܝ ld ’ 9 ,
ἑβδόμῳ τόπῳ ἀνονόμαστον,
4 ^
ἐκ δὲ τῆς ἀοράτου ἀγέννητον,
πλήρωμα τῆς πρώτης ὀγδοα-
dos. Ταύτας βούλονται τὰς
δυνάμεις προὔπάρχειν τοῦ
107
e... τετάρτην ἀόρατον.
Καὶ ἐκ μὲν τῆς πρώτης προ-
αρχῆς προβεβλῆσθαι πρώτῳ
καὶ πέμπτῳ τόπῳ ἀρχήν" ἐκ
4 ^ 9 , ,
δὲ τῆς ἀνεννοήτου, δευτέρῳ
)' ܟ 4 , , 4
καὶ ἕκτῳ ἀκατάληπτον" ἐκ δὲ
^ *?»e€6? , .ܢ € ܬ
τῆς ἀῤῥήτου τρίτῳ καὶ ἐβδό-
μῳ τόπῳ, ἀνονόμαστον" ἐκ δὲ
τῆς ἀοράτου, ἀγέννητον, πλή-
pena τῆς πρώτης ὀγδοάδος.
Ταύτας βούλονται τὰς δυνά-
μεις προὔύπαρχειν τοῦ Βυθοῦ
καὶ τῆς [ 2« γῆς re
Βυθοῦ καὶ τῆς Σιγῆς, va τελείων τελειότεροι φανῶσιν ὄντες,
καὶ Γνωστικῶν γνωστικώτεροι" πρὸς ovs δικαίως ἄν τις
ἐπιφωνήσειεν' αὖ ληρολόγοι σοφισταί. Kat γὰρ περὶ αὐτοῦ
deinde Anennoéton, tertiam autem Arrheton, et quartam Aora-
ton. Et de prima quidem Proarche emissum esse primo et
quinto loco Archen, ex Anennoéto secundo et sexto loco Acata-
lepton, et de Arrheto autem tertio et septimo loco Anonomas-
ton, de Aorato autem quarto et octavo loco Agenneton, Pleroma
hoc prime ogdoadis. Has volunt virtutes fuisse ante Bython
et Sigen, ut perfectorum perfectiores appareant, et Gnosticorum
magis gnostici veri ] /. viri. ] ad quos juste quis hoc dieat. *O pe-
pones, sophista vituperabiles, et non viri [veri]. Etenim de ipso
Divine attributes, was co-ordinate with
the Deity ; so that S. CyRIL of Alexan-
dria (c. Jul. 1. p. 30), could say truly of
Pythagoras, ἰδοὺ δὴ σαφῶς, ἕνα re εἶναι
λέγει τὸν τῶν ὅλων Θεὸν, καὶ πάντων
ἀρχὴν, ἐργάτην τε τῶν αὐτοῦ δυνάμεων,
φωστῆρα καὶ ψύχωσωυ, ἤτοι ζωοποίησιν τῶν
ὅλων καὶ κύκλων πάντων κίνησιν᾽ expres-
sions taken from the αὐτὸς ἔφα of the
philosopher, as recorded by CLEMENS
AL. Ὃ μὲν θεὸς els’ χ᾽ οὗτος οὐχ ὥς
τινες ὑπονοοῦσιν, ἐκτὸς Tas διακοσμήσιος,
GAN ἐν αὐτᾷ ὅλος ἐν ὅλῳ τῷ κύκλῳ, ἐπί-
σκοπος πάσας γενέσιος, κρᾶσις τῶν ÜNov*
del ὧν, καὶ ἐργάτας τῶν αὐτοῦ δυνάμιων
καὶ ἔργων ἁπάντων, ἐν οὐρανῷ φωστὴρ,
καὶ πάντων πατὴρ, νοῦς καὶ ψύχωσις τῷ
ὅλῳ κύκλῳ, πάντων κίνασις. Ad Gent. 6.
1 Delends hz dus voces, qus sen-
sum conturbant, quasque nec vetus inter-
pres, nec Tertullianus legerunt. Mass.
HIPPOLYTUS also ignores them.
3 GRABE imagines the author to
have quoted the Homeric line,
*Q) πέπονες κάκ᾽ ἐλέγχε᾽, ᾿Αχαιΐδες, οὐκ
ἔτ᾽ ᾿Αχαιοί.---71. β΄. 235.
but it is more probable that he parodied
it :—
Ὦ xéwovds pa, σοφισταὶ ἐλεγκτοὶ, μηδὲ
τ᾽ ἀληθεῖς,
LIB. Iv. 8.
GR.TI. v. 3.
MASS. I. xi.5.
LIB. I. v.3.
GR. 1. v. 3.
MASS.I. xi.5.
108
τοῦ Βυθοῦ πολλαὶ καὶ 0
φοροι γνῶμαι παρ᾽ αὐτοῖς.
4 4 Α 9 A ΝΜ
Οἱ μὲν γὰρ αὐτὸν ἄζυγον
, If ܘ ܕ ܐ ,
Aeyouot, “μήτε appeva, μήτε
θήλειαν, “μήτε ὅλως ὄντα τι.
*“AAAo δὲ ἀῤῥενόθηλυν αὐτὸν
λέγουσιν εἶναι, ἑρμαφροδίτου
φύσιν
4 ^ ,
avTo WEPLAWTOVTES.
FAUTORES
ἼΛλλοι δὲ περὶ αὐτοῦ τοῦ Sip
Βυθοῦ ἀδιαφόρως κινούμενοι,
ε ܠ 4 A »y ܝ
οἱ μὲν αὐτὸν ἄζυγον λέγουσι,
ܟ ܝ , ܢ ܕ ܐܦ
μήτε appeva μήτε θῆλυν, αλ-
λοι δὲ τὴν Σιγὴν θήλειαν αὐτῷ
συμπαρεῖναι, καὶ εἶναι ταύτην
πρώτην συζυγίαν.
L4 $ ^ , e ܝ , 1 ܕ
Σιγὴν δὲ πάλιν ἄλλοι συνευνέτιν αὐτῷ προσάπτουσιν, iva
γένηται πρώτη συζυγί α.
Bytho varie sunt sententise apud eos.
Quidam enim sine con-
jugatione dicunt eum, neque masculum, neque foeminam, neque
omnino aliquid esse.
Alii autem et masculum et foeminam eum
dicunt esse, hermaphroditi genesin [genus] ei donant.
Sigen
autem rursus alii conjugem ei addunt, ut fiat prima conjugatio.
which would require veri in the transla-
tion, as in the ARUND. MS. and MERc. I.
1 Et fortasse hoc Deum, non hic Deus
neutro genere pronuntiant, TERT. c. Val.
34. The truth, that no notion of sex
can attach to the Deity, was acknow-
ledged at a very early date. So the
Magi condemned the notion τῶν XAeyór-
των dpevas εἶναι Θεοὺς καὶ θηλείας.
Dioc. La. Proem. ^ EUSEBIUS says
that primitive heathenism, whether
barbarian or Greek, knew nothing of
the later πολυφλυαρία τῆς τῶν Θεῶν
ἀῤῥένων τε καὶ θηλειῶν κατονομασίας.
Prep. Ev. 1. 9. Hence the Orphic
verse (PROCLUS in Tim. PLAT.) says:
Ζεὺς ἄρσην γένετο, Levs ἄμβροτος ἔπλετο
γύμφη.
Damascius (Wolfii Excerpta ex Dam.
tn Anecd. Gr. Ill. 254,) accounts for
this Orphic dictum as follows :----ἀρσενό-
θηλυν αὐτὴν ὑπεστήσατο, πρὸς ἔνδειξιν
τῆς πάντων γεννητικῆς οὐσίας. SCARVOLA,
head of the college οὗ augurs, affirmed
that no image expressed the Deity,
Quod verus Deus nec sexum habeat, nec
etatem &c. Ασα. Civ. Det, Iv. 27. GRABE
quotes SYNESIUS to the same effect.
3 μήτε ὅλως Svra rt. The Baailidian
error is here indicated. As the fathers
distinguished between the Λόγος ἐνδιά-
θετος, and the Λόγος προφορικός, so the
heretic discriminated between the Pan-
theistic notion of the Deity, as the
soul or entelechy of the universe, and
the Deity as He was before anything
was created. The words εἶναι and οὐσία
were considered to apply only to the
state of either material or active exist-
ence; hence before anything existed
upon which Divine benevolence could
act, the Divine Principle was an unin-
telligible abstraction, ἀκατονόμαστος,
ἄῤῥητος and ἀνεννόητος, and it was in
order to mark the utter impossibility for
the human mind to conceive the Divine
subsistence prior to the revelation of
Himself in creation, that Basilides as-
serted with a fearful hardiness, λέγω
εἶναι θεὸν οὐκ ὄντα πεποιημένον κόσμον ἐξ
οὐκ ὄντων, οὐκ ὄντα οὐκ dw. HUIPPOL.
Phi. x. 14. Compare also the term
ἀνούσιος as applied to the Deity by the
Marcosians in c. X. Similarly Marmo-
NIDES says of the Deity, that He exista,
non per existentiam, that He lives, non
per vitam, He is powerful, non pcr poten-
tiam, He knows, non per scientiam, but
all attributes centre in one reality where-
in is no multiplicity. His words are
PTOLEM AI. 109
Κεφ. ζ΄
vi. 1
Que sunt, in quibus non consonant adversus invicem hi, MASS Tri.
LIB. I. vi. 1.
ܓ
“ὃ
qui sunt a Valentino omnes: que est Colorbaseorum
et Marci doctrina.
I.
OYTOX τοίνυν ὁ Πτολεμαῖος, καὶ of civ αὐτῷ, ἔτι
ἐμπειρότερος ἡμῖν τοῦ ἑαυτῶν διδασκάλου προελήλυθε, . . . δύο
γὰρ οὗτος συζύγους τῷ Θεῴ, τῷ
παρ᾽ αὐτοῖς Βυθῷ καλουμένῳ,
ἐπενόησέ τε καὶ ἐχαρίσατο.
Ταύτας δὲ καὶ διαθέσεσιν [ lege
διαθέσεις] ἐκάλεσεν, "Εἰννοιάν
τε καὶ Θέλημα. Πρῶτον γὰρ
ἐνενοήθη προβαλεῖν, φησὶν,
εἶτα ἠθέλησε. Διὸ καὶ τῶν
δύο διαθέσεων τούτων, ἢ καὶ
δυνάμεων, τῆς ᾿Εἰννοίας καὶ τῆς
Θελήσεως, ὥστε συγκραθεισῶν
εἰς ἀλλήλας, τῇ προβολῇ τοῦ
Μονογενοῦς καὶ τῆς ᾿Αληθείας
I.
λεμαῖον, δύο συζύγους αὐτὸν 38.
ἔχειν λέγουσιν, ἃς καὶ διαθέσεις
καλοῦσιν, ἔννοιαν καὶ θέλησιν.
Πρῶτον γὰρ ἐνενοήθη τι προ-
βαλεῖν, ὥς φασιν, ἔπειτα ἠθέ-
λησε. Διὸ καὶ τῶν δύο τούτων
διαθέσεων καὶ δυνάμεων, τῆς τε
ἐννοίας καὶ τῆς θελήσεως, wo-
περ κραθεισῶν εἰς ἀλλήλας, ἡ
προβολὴ τοῦ τε Μονογενοῦς
καὶ τῆς ᾿Αληθείας κατὰ συζυ-
CAP. VI.
* Hi vero qui sunt circa Ptolemzum scientiores, duas con-
juges habere eum Bython dicunt, quas et dispositiones vocant,
Enncean et Thelesin.
Primo enim mente concepit quid emit-
tere, (sicut dicunt) post deinde voluit.
Quapropter duobus his
affectibus et virtutibus, id est, ? Ennceas et Theleseos, velut com-
mixtis in invicem, emissio Monogenis et Aletheis secundum
Jus Jae) ey Joey
Jp ply ܠ di, bah Y js
GY ܐܘܫܢܨ ܕܐܥܥ pol, ܨ
Moreh Nevoch. i. «7.
1 The reader will perceive that Hrp-
POLYTUS indicates the principal correc-
tions that serve to harmonise the Greek
with the Latin.
3 EPIPHANIUS adds a few words,
possibly by way of explanation :—xal
τὴν μὲν Ἔννοιαν del cuvurdptacay ἐν αὐτῷ,
ἐννοουμένην ἀεὶ τὸ τί προβαλέσθαι, τὸ δὲ
Θέλημα ἐν αὐτῷ ἐπιγινόμενον.
3 MASSUET very properly restores
the Greek termination ; the ARUND. MS.
has Ennoias and the CLERM. MS. Zfinno-
nias. So also below, in § 3, it is not at
all improbable that the translator wrote
Enneas, as agreeing with the Greek,
though departing from the Latin
ΣΟΙ δὲ περὶ τὸν Π1το- 8. Hippolyti
Philosoph. vi.
LIB. I. vi.1.
GR 1. vi. 1.
MASS.I.xii.1.
110
4 , 4 , e
κατὰ συζυγίαν ἐγένετο. Ova-
τινας τύπους καὶ εἰκόνας τῶν
δύο διαθέσεων τοῦ Ἰ]ατρὸς
^ ^ ,
προελθεῖν, THY ἀοράτων Opa-
, ^ 4 , ܢ
τάς" τοῦ μὲν Θελήματος τὴν
᾿Αλήθειαν, τῆς δὲ "Evvotag
ܬ ܠ ^ ܠ 4
τὸν Νοῦν, καὶ διὰ τούτου
^ , e a v9
τοῦ Θελήματος, $ μὲν ap-
pay τῆς
"Evvoias γέγονεν, ὁ δὲ θῆλυς
9 4 9 ,
εἰκὼν ἀγεννήτου
^ ܠ
τοῦ Θελήματος: τὸ Θέλημα
τοίνυν δύναμις ἐγένετο τῆς
ܢ 4
"Evvoias. 'Evevoe μὲν yap ἡ
ܨ
0 »)ܘܐ τὴν προβολήν" οὐ
, ^ 9 ܢ ,
μέντοι προβαλεῖν αὐτὴ καθ
e 4 9 δύ 4 ? ’ ܐܘ
ἑαυτὴν ἠδύνατο ἃ ἐνενόει. “Ore
A ^
δὲ ἡ ToU Θελήματος δύναμις
ἐπεγένετο, τότε ὃ ἐνενόει
4 ^ ’
[ἐνενοεῖτο | προέβαλε. . ..
ΕΝΝΟΑ ET
e
ylav éyévero: ὡς [ οὕς [ τινας
τύπους καὶ εἰκόνας τῶν Qvo
διαθέσεων τοῦ llarpos διελ-
θεῖν ἐκ τῶν ἀοράτων ὁρατὰς,
τοῦ μὲν Θελήματος rov Νοῦν,
τῆς δὲ ᾿Εἰννοίας τὴν ᾿Αλήθειαν"
ܢ ^ ^
καὶ διὰ τοῦτο τοῦ ἐπιγεν-
~ , e *?»e [4
νητοῦ OcAnparos, ὁ αῤῥενικος"
4 “-
[1. ὁ ἄῤῥην μὲν εἰκων"] τῆς δὲ
ἀγεννήτου 'Εἰννοίας ὁ θηλυς, ἐπὶ
9 4 A Θέ ܚ δύ
[ἐπεὶ] τὸ θέλημα ὡσπερ dv-
4 , ^ , ,
γαμις ἐγένετο τῆς "Evvoias.
9 ^ , a ܕܥ = $% ܢ ܠ
Evvoetv [ἐνενόει] Mev yap ἀεὶ
ἡ "Ἔννοια τὴν προβολὴν, ov
, , 4 4
μέντοι γε προβαλλειν αὐτὴν
9 ܢ 9 4 ܢ 3. e
[αὐτὴ] κατ᾽ αὐτὴν [καθ €au-
ܢ
τὴν] ἠδύνατο, ἀλλα [ἃ] ἐνε-
Ὅτε δὲ ἡ
ToU Θελήματος δύναμις. ..
^ ,
γνοεῖτο [ ἐνενόει. |
^ ,
τότε ἐνενοεῖτο προβάλλει [ ὁ
9 ^ ,
EVEVOELTO προέβαλε]. en
conjugationem facta est. Quos typos et imagines duorum affectu-
um Patris egressas esse, invisibilium visibiles ; Thelematis quidem
Nun, Ennoeas autem Aletheian: et propter hoc adventitiz
voluntatis masculus est imago, innate vero Enncee foemininus,
quoniam Voluntas velut virtus facta est Enno, Cogitabat
enim Ennca semper emissionem, non tamen et emittere ipsa
per semetipsam poterat quse cogitabat. Cum autem Voluntatis
virtus advenit. tune quod cogitabat, emisit.
Non videntur
tibi hi, o dilectissime, ? Homerici Jovis, propter solicitudinem
concord; and the final letter C having
been mistaken by some early scribe for
the first half of @ (M), was replaced
by him with that letter. The ÁRUND.
and CLERM. MSS. there have Enneam.
Δ rà» νοῦν, or Monogenes. The
order is disturbed in the Epiphanian
text, it is preserved in the Hippolytan,
with which also TERTULLIAN agrees, c.
Val. 33: Ad imaginem quidem Cogita-
tionis, feminam Veritatem ; ad imaginem
Voluntatis, marem Monogenem ; Voluntatis
enim vis, uti que effectum prestat Cogita-
tioni, maris obtinet censum.
3 Homerici Jovis, &c. in allusion to
the opening of Jl. 8':
ܘ“ μέν pa Geol re, kal ἀνέρες ἱππο-
κορυσταὶ
Evdov παννύχιοι. Δία δ᾽ οὐκ ἔχε νήδυμος
ὕπνος. x.T.À.
THELESIS. 111
^ ^ ^ ^ ܥ ܝ
ἡ περὶ TOU TOV ὅλων δεσπότου: ὃς ἅμα "re νοηθῆναι καὶ dB. Levit. -^
ܗ ἰφὶ e ^ ^ ry i
ἐπιτετελεκέιΪαι d. | τοῦθ᾽ ὅπερ ἠθέλησε, καὶ ἅμα τῷ θελῆσαι MASS ΤῊΣ
ܠ a , , ^ , 9 ܠ A » ^ ^n) e
καὶ ἐννοεῖται τοῦθ᾽ ὅπερ καὶ ἠθέλησε, τοῦτο ἐννοούμενος, ὃ καὶ
a A
θέλει, καὶ τότε θέλων, ὅτε ἐννοεῖται, ὅλος ἔννοια ὧν, " ὅλος
ܠ . ^ --“
θέλημα, ὅλος νοῦς, [ ὅλος φώς Epiphan. | ὅλος ὀφθαλμος,
a 4 , ^ $, ^ - 4
ὅλος ἀκοὴ, ὅλος πηγὴ πάντων τῶν ἀγαθῶν.
,
...Ξ5τὴν πρώτην ὀγδοάδα, οὐ καθ᾽ ὑπόβασιν ἄλλον ὑπὸ Epirhen. | | .2
ἄλλον Αἰώνα προβεβλῆσθαι, ἀλλ᾽ ὁμοῦ καὶ “εἰς ἅπαξ τὴν τῶν
^ , ^ ܠ .
ἕξ Αἰώνων προβολὴν ὑπὸ τοῦ Ἰ]ροπάτορος kai τῆς "Evvotas £
ܠ ^ ܐ , e 5 9 A , ^ ,
αὐτοῦ τετέχθαι, ὡς δ αὐτὸς μαιωσάμενος, διαβεβαιοῦται. Kat
9 ^
οὐκέτι ex Λόγον καὶ Ζωῆς Ανθρωπον καὶ "ExkAgatav, καὶ ἐξ
᾿Ανθρώπου, ὡς οἱ ἄλλοι [4 ws οἱ ἄλλοι: ἀλλ᾽ ἐξ ᾿Ανθρώπου],
non dormientis, sed curse habentis, quando poterit honorare
Achillem. et multos perdere Grecorum, apprehensionem habuisse
magis, quam ejus, qui est universorum Deus; qui simul ut
cogitavit, perfecit id quod cogitavit: et simul ac voluit, et
cogitat hoc quod voluit: tunc cogitans cum vult, et tunc volens
cum cogitat: cum sit totus cogitatus, et totus sensus, et totus
oculus, et totus auditus. et totus fons omnium bonorum.
2. Qui autem 9prudentiores putantur illorum esse, primam
octonationem non gradatim, alterum ab altero /Eonem emissum
dicunt, sed simul et in unum /Eonum emissionem a Propatore
et Ennoa ejus, cum crearentur, ipsi obstetricasse se affirmant.
Et jam non ex Logo et Zoe Anthropon et Ecclesiam, sed ex
1. S. Basin says that God spake the
word γενηθήτω φῶς, kal τὸ πρόσταγμα
ἔργον ἦν. And similarly CLEM. AL. ψιλῷ
τῷ βούλεσθαι δημιουργεῖ, καὶ τῷ μόνον
ἐθελῆσαι αὐτὸν, ἕπεται τὸ γεγενῆσθαι.
5 “Ὅλος θέλημα] Hee duse voces ab
Epiphanio addite videntur, cum in
veteri interpretatione hujus loci non
extent, nec lib. 11. xvi. 3, ubi Auctor
noster hanc sententiam repetit. GRABE.
3 Τὴν πρώτην ὀγδοάδα)] Hzc, ut et
Bequentis capitis Greca verba ex Epi-
phanii Her. xxxv. Colorbaseorum § 1,
petita sunt ; unde discimus, illorum pla-
cita Irenzum hoc loco perstrinxisse. GR.
* TERTULLIAN alludes to the same
notions c. 36, Quanto meliores qui totum
hoc tedium de medio amoliti, nullum
4Eonem voluerunt alium ex alio per gra-
dus revera gemonios structum, sed mappa,
quod avunt, missa, semel octojugem istam
ex Patre et Ennca ejus exclusam.
5 αὐτὸς, i. e. Colorbasus, as EPIPHA-
NIUS declares, XLVIII. Sabellius seems
to have developed his principle.
6 Prudentiores illorum. The reader
will have observed the same solecism,
caused by a servile copying of the Greek
construction in the preceding chap-
ter, perfectorum perfectiores, et Gnostico-
rum magis Gnostici. The translation
speaks of the followers as a body, the
Greek text applies to the heresiarch
singly.
LIB. I. vi. 2.
GR. I. vi. 2.
MASS.I.xi1.3.
112 ORIGINES SABELLIANZ.
καὶ Ἐκκλησίας Λόγον καὶ ζωήν φασι τετέχθαι αὐτὸς καὶ oi
4 e^ 4 ¶ < ܨ , I4 ^ , ܝ ܐ ܗ ,
avrov: ἀλλὰ erepw τρόπῳ τοῦτο λέγουσιν" ὅτι ὅπερ ενενοήθη
προβαλεῖν ὁ Προπάτωρ, τοῦτο llarzp ἐκλήθη" ἐπεὶ δὲ ὁ
προεβάλετο ἀλήθεια [ἀληθῆ] ἣν, τοῦτο ᾿Αλήθεια ὠνομά-
a 9 4 * 3 a 9 4 rf e ܬ ^
σθη" ὅτε οὖν ἠθέλησεν ἐπιδεῖξαι αὐτὸν [ ἑαυτὸν, τοῦτο
"Ανθρωπος ἐλέχθη: obs δὲ “προελογίσατο ὅτε προέβαλε,
τοῦτο ᾿Εἰκκλησία ὠνομάσθη" καὶ ὁ “AvOpwros Ξτὸν Λόγον,
^ , , e [4 e? 9 ^ a ܫ ,
οὗτός ἐστιν ὁ πρωτότοκος Ὑΐός" ἐπακολουθεῖ de to Λόγῳ
Λε 7, , a e , 'O ὃ 4 ,
xai ἡ Ζωή" kai οὕτως πρώτη ᾿Ογδοας συνετελέσθη.
4. Πολλὴ δὲ μάχη παρ᾽ αὐτοῖς καὶ περὶ τοῦ Σωτῆρος. Οἱ
4 ܢ , , , 9 ܢ 9 ܢ 4 9
μὲν γὰρ αὐτὸν ἐκ πάντων γεγονέναι λέγουσι" διὸ Kat Evdo-
ܕ ^ e ^ 4 , "d. 4 óc 9 ^
κητὸν καλεῖσθαι, ὅτι πάν TO πλήρωμα ηὐδόκησεν [ ܬ αὐτοῦ
δοξάσαι τὸν Πατέρα ]. Οἱ δὲ ἐκ μόνων τῶν δέκα Αἰώνων, τῶν
ἀπὸ Λόγου καὶ Ζωῆς, προβεβλῆσθαι αὐτὸν λέγουσι, 5rà προ-
Anthropo et Ecclesia Logon et Zoen dicunt generatos, in hunc
modum dicentes: quando cogitavit aliquid emittere Propator,
hoc Pater vocatus est; at ubi que emisit vera fuerunt, hoc
Alethia vocatum est. Cum autem voluit semetipsum ostendere,
hoc Anthropos dictus est. Quos autem preecogitaverat postea-
quam emisit, hoc Ecclesia vocata est. Locutus est Anthropos
Logon, hic est primogenitus Filius. Subsequitur autem Logon
Zoe, et sic prima octonatio completa est.
3. Multa autem pugna apud eos, etiam de Salvatore.
Quidam enim eum ex omnibus generatum dicunt, quapropter
Beneplacitum vocari, quoniam universum Pleroma bene sensit
per eum glorificare Patrem. Alii autem ex solis decem /Eoni-
bus, qui sunt à Logo et Zoe emissi, et propter hoc Logon ct
1 These readings are suggested by
the translation and confirmed by TEn-
TULLIAN, c. 36 : Cum protulit, quia vera
protulit, hic veritas appellata est. Cum
semetipsum voluit probari, hoc homo pro-
nunciatus est.
3 The heresiarch adopts the Christian
verity of predestination as attaching to
the Body of Christ, the Church. ΤῈΒ-
TULLIAN exactly renders the Greek Quos
autem precogitavil, quum protulit.
3 Suppl. ἐξεφώνησε. TERT. sonuit ;
the CLERMONT MS. however omits
locutus est.
4 Supplied by GRABE from THEO-
DORET, Her. Fab. 1. 12. In the transla-
tion of the next sentence the ARUND.
MS. omits decem, which would easily
happen if written as in the CLERM. MS.
ex aolis x. /Eonibus.
5 rà προγονικὰ ὀνόματα διασώζοντα.
One cause of perplexity in unravelling
the Valentinian scheme is the recurrence
of similar names at different pointe of
the system, e.g. the Enthymesia of So-
phia was called Sophia and Spiritus, see
I. 1. $7; and Pater, Arche, Unigenitus,
Christus, Homo, Ecclesia, were all of
SOTER HZERETICORUM. 118
» γονικὰ ὀνόματα διασώζοντα. Οἱ de ἐκ τῶν δεκαδύο Αἰώνων
τῶν ἐκ τοῦ ᾿Ανθρώπου καὶ Ζωῆς [ 2. Ἐκκλησίας] γενομένων"
καὶ διὰ τοῦτο υἱὸν ᾿Ανθρώπου [ adj. ἑαυτὸν] ὁμολογεῖ, ὡσανεὶ
4 , , , t \ <= ܢ ^ ^ ܠ ^" <
ἀπόγονον "AvOpwrov. Oi de ὑπὸ τοῦ Χριστοῦ καὶ τοῦ ἁγίου
Πνεύματος [τῶν] εἰς στήριγμα τοῦ Πληρώματος *| Int. προ-
, , 9 , ܠ ܠ ^
BeBXnuévov | γεγονέναι λέγουσιν αὐτόν" καὶ διὰ τοῦτο Xpi-
στὸν λέγεσθαι αὐτὸν, τὴν τοῦ Πατρὸς, ἀφ᾽ οὗ προεβλήθη,
διασώζοντα προσηγορίαν. ^" AXXoi δὲ, ὡς εἰπεῖν, τινες ἐξ αὐτῶν
ῥαψωδοὶ, τὸν ΠΙροπάτορα τῶν ὅλων, καὶ IIpoapxsv, καὶ IIpo-
, » , ^ 4 ^? ^, 8
avevvontov ᾿Ανθρωπον λέγουσι καλεῖσθαι: καὶ τοῦτ᾽ εἶναι τὸ
, 4 ܟ , , e e e 4 ܠ ,
μέγα καὶ ἀπόκρυφον μυστήριον, ὅτι ἡ ὑπὲρ τὰ ὅλα δύναμις
Zoen dici eum, parentum nomina custodientem. Alii autem ex
duodecim Aonibus his qui sunt ab Anthropo et Ecclesia facti: et
propter hoc Filium hominis se confiteri, velut postgenitum
Anthropi. Alii ?autem a Christo et Spiritu sancto, iis qui ad
firmamentum Pleromatis emissi sunt, factum eum dicunt, et
propter hoc Christum vocari eum dicunt, Patris sui a quo
emissus est, custodientem appellationem. Alii autem sunt, qui
ipsum Propatorem omnium, et Proarchen, et Proanennoeton
Anthropon dicunt vocari: et hoc esse magnum et absconditum
mysterium, quoniam 4188 est super omnia virtus, et continet
them terms of a double denomina-
tion.
For αὐτὸν λέγουσι the translator
read καὶ διὰ τοῦτο λόγον καὶ ζωὴν λέγεσθαι
αὐτόν.
1 This addition suggested by the ver-
sion is confirmed by TERTULLIAN c. Val.
39. Alii a Christo εἰ Spiritu. Sancto
constabiliende universitati provisis con-
fctum. THEODORET however exhibits
the same omission as EPIPHANIUS, Her.
Fab. 1. 13, see above I. 8 4. STIEBEN
boldly substitutes eorum in the version
for tis; it is the reading of the CLERM.
and ARUND. and, as MASBUET and GRABE
affirm, of all the other MSS. but it is
not retained, although the Greek may
have had τῶν... προβεβλημένων.
3 GRABE suggests that these may
VOL. I.
be the Anthropiani mentioned by 8.
CyPRIAN (ad Jubaianum Ep. 73) in
conjunction with Patripassians, Valen-
tinians, Marcionites, &c. Vind. Cath.
II. 226. MASSUET observes that LaAc-
TANTIUS (de V. Sap. 1v. sub fin.) also
speaks of them, as denying the Divinity
of Christ, an idea scarcely compatible
with the deification of the manhood by
the heretics to whom Irenzus alludes.
However this may be, it is certain that
the author here indicates the remote
source of the Apollinarian notion, that
the manhood of Christ descended from
heaven as a mixed theanthropic nature.
3 The word autem is found in the
CLERM. MS. and corresponds with the
particle in the Greek; it is therefore
restored.
8
4.
LIB. I. vi.
GR. I. vii.
MASS I. xii.
Epiphanius
c. Heer.
xxxiv. 1.
114
MARCI
A 9 ܙ ^ ’ E ^ ܙ ܙ
καὶ ἐμπεριεκτικὴ τῶν πάντων “AvOpwiros καλεῖται" καὶ διὰ
^ ev ? , e ܠ , 4 ^
τοῦτο υἱὸν ἀνθρώπου éavróv λέγειν τὸν Σωτῆρα.
Κεφ. ζ΄.
Que est industria Marci, et que sunt que ab eo. Qualis
conversatio 1psorum, et qua est figuratio vita.
.ܢ
I. Μάρκος dé tis... .
e 9 9 ~ ܨ ܠ a
γύναια Kat ἄνδρας ὑπ᾽ αὐτοῦ
πεπλανημένα τε καὶ πεπλανη-
e a , 9 ⁄
μένους ἐπηγάγετο, ὑποληφθεις
e 4 4 ^
ὁ ἔλεεινος διορθωτὴς εἶναι τῶν
προειρημένων ἀπατεώνων, μα-
, ܫ
γικῆς vrapxev κυβείας ἐμπει-
ܕ "A , δὲ ,
poraTos. πατήσας δὲ TOUS
ܢ ,
προειρημένους πάντας Kai Tas
προειρημένας προσέχειν αὐτῷ,
,
ὡς γνωστικωτάτῳ, καὶ δύναμιν
2 ^ ܠ °
τὴν μεγίστην ἀπὸ τῶν aopa-
, 1
τῶν καὶ ἀκατονομάστων τόπων
* AAXog δέ τις διδάσκαλος
Φ ^ 7 ^ y
αὐτῶν Μάρκος μαγικῆς €nu-
4 ܠ ,
πειρος, ἃ μὲν διὰ κυβείας
, 4 ܕ ^ a M "
δώρων [καὶ ἐπῳδῶν] ἃ δὲ καὶ
ܠ ’ 9 , ,
διὰ δαιμόνων ἡἥπατα πολλούς.
Οὗτος ἔλεγεν ἐν αὐτῷ τὴν
μεγίστην ἀπὸ τῶν ἀοράτων
καὶ ἀκατονομάστων τόπων εἷ-
,
ναι δύναμιν. Kat δὴ πολλακις
λαμβάνων ποτήριον... k.T.À.
infra not. 3, p. 115.
omnia, Anthropos vocatur: et ideo hoc Filium hominis se
dicere Salvatorem.
CAP. VII.
1. 'Aurus vero quidam ex iis, qui sunt apud eos, magistri
emendatorem se esse glorians, (? Marcus est autem illi nomen)
Magice imposturs peritissimus, per quam et viros multos, et
non paucas fceminas seducens, ad se converti, velut ad scientis-
simum, [δ οὐ perfectissimum,] et virtutem maximam ab invisi-
1 The Greek text is that of EPIPHA-
NIUS, c. Her. Xxxiv. τ. It is also pre-
served in a closer form in the Philos.
of HIPPOLYTUS, VI. 39, which the reader
will now find to be of great service in
settling the text. The extracts are
considerable, and extend over the five
following chapters. The texts of both
EPIPHANIUS and HIPPOLYTUS are in
the first section introductory and loose ;
but afterwards they are represented ac-
curately by the version.
* S. IRENAEUS speaks of the opinions
of Marcus, as having existed now for
some length of time, x1. end. He must
have been contemporary with Valen-
tinus. The CLzRM. MS. has est erased,
the Greek text perhaps having originally
run thus, Μάρκος δὲ αὐτῷ ὄνομα, the
reader may compare the Greek of Hir-
POLYTUS with the passage above, v. § 2,
in which the doubtful word ἐπιφανὴς oc-
curs ; if the proper name had been in-
tended, the present order of the words
would have been observed.
3 These words are bracketted for
Hi
Phi
vi. ἢ
x. o
PRASTIGILZE. 115
ἔχοντι, ὡς πρόδρομος ὧν ἀληθῶς τοῦ ᾿᾿Αντιχρίστου ἀπο- LIB. I. vit 1.
I. viii.
Ta yàp ° ° Ava£iXaov παίγνια τῇ τῶν λεγομένων ܡܚ ܥ
,
δέδεικται.
,
μάγων πανουργίᾳ, συμμίξας, dt αὐτῶν φαντάζων τε καὶ
, ^
μαγεύων, εἰς ἔκπληξιν τοὺς Spwvras Te καὶ πειθομένους αὐτῷ
ܝ e ܠ 9 4 ܠ , ® ^
περιέβαλεν. . . 2 2 . . Οἱ δὲ τὰ ἀπὸ περιεργίας ὁρῶντες
δοκοῦσι δυνάμεις τινὰς ἐν χερσὶν αὐτοῦ ἐπιτελεῖσθαι. .. ..
8 a ܝ ^
Tov yap νοῦν kai αὐτοὶ ἀπολέσαντες οὐχ ὁρῶσι μὴ γινώσ-
, ^
KovTes δοκιμάσαι, ὅτι ἀπὸ μαγείας ἡ σύστασις τοῦ παρ᾽
αὐτοῦ παιγνίου, ὡς ἔπος εἰπεῖν, ἐπιτελεῖται.
2. Ξ]ΠΠοτήρια οἴνῳ ἐκεκραμένα προσποιούμενος εὐχαριστεῖν,
bilibus et ab inenarrabilibus locis habentem, fecit, precursor
quasi vere existens Antichristi. Anaxilai enim ludicra cum
nequitia eorum, qui dicuntur magi, commiscens, per hsc virtu-
tes perficere putatur apud eos, qui sensum non habent, et a
mente sua excesserunt.
2. Pro calice enim vino mixto fingens se gratias agere, et
omission, neither EPIPHANIU8 nor HIP-
POLYTUS recognise them, and they are
omitted in the CLERM. and Voss. MSS.
they were perhaps suggested by the
similar expressions in v. § 3.
1 Evidently in allusion to Matt.
xxiv. 24, E-vyepOhoorra yap ψευδόχριστοι
καὶ ψευδοπροφῆται, καὶ δώσουσι σημεῖα
μεγάλα καὶ τέρατα, ὥστε πλανῆσαι, εἰ
δυνατὸν, καὶ τοὺς ἐκλεκτούς.
3 GRABE rightly understands the
author to refer to that Anaxilaus whose
recreations in natural magic are de-
scribed by PLiNY, Lust et Anaxilaus eo
(sulphure sc.) candens in calice. novo,
prunaque subdita circumferens, exardes-
centia repercussu, pallorem dirum, velut
defunctorum, offundente convivis. PLIN.
Hist. N. XXXV. 15; see also H. N. ΧΙΧ.
I; XXVIII. II ; XXXIII. IO.
3 EPIPHANIUS, as GRABE observes,
engages to give verbatim the words of
Ingen £08, which he does most faithfully,
introducing the passage with the follow-
ing words: 'Evyw τοίνυν va μὴ εἰς δεύτε-
pov κάματον ἑαυτὸν ἐπιδῶ, ἀρκεσθῆναι
δεῖν ἡγησάμην τοῖς ἀπὸ τοῦ μακαριωτάτου
καὶ ἁγιωτάτου Elpyvalov κατ᾽ αὐτοῦ τοῦ
Μάρκου, καὶ τῶν ἐξ αὐτοῦ ὁρμωμένων
πραγματευθεῖσιν᾽ ἅτινα ἐνταῦθα πρὸς ἔπος
ἐκθέσθαι ἐσπούδασα, καὶ ἐστι τάδε' φά-
cet γὰρ αὐτοῖς, (forte αὐτὸς) Elpnvatos ὁ
ἅγιος ἐν τῷ ὑποφαίνειν τὰ ὑπ᾽ αὐτῶν λε-
γόμενα, λέγων οὕτως. HIPPOLYTUS is
here less close, his text therefore is con-
fined to the notes. He says: : καὶ δὴ
πολλάκις λαμβάνων ποτήριον ws εὐχα-
ριστῶν, καὶ ἐπὶ πλεῖον ἐκτείνων τὸν λό-
γον τῆς ἐπικλήσεως, πορφύρεον τὸ κέρασμα
ἐποίει φαίνεσθαι, καί ποτε [καὶ πόμα]
ἐρυθρὸν, ὡς δοκεῖν τοὺς ἀτατωμένους [τοῖς
ἁπατωμένοι:] χάριν rwa κατιέναι καὶ αἱ-
ματώδη δύναμιν παρέχειν τῷ πόματι...
"Os καὶ ποτήριον παρ᾽ ἑτέρου κιρνῶν, ἐδίδου
γυναικὶ εὐχαριστεῖν, αὐτὸς παρεστὼς, καὶ
ἕτερον κρατῶν éxelvou μεῖζον, κενὸν, καὶ
εὐχαριστησάσης τῆς ἀπατωμένης, δεξά-
μενος ἐπέχει els τὸν μείζω, καὶ πολλάκις
ἀντεπιχέων ἕτερον εἰς ἕτερον, ἐπέλεγεν
οὕτως. Then follows the invocation as
in EPIPHANIUS ; and subsequently, Kal
τοιαῦτά τινα ἐπειπὼν καὶ éxorhoas τήν τε
ἀπατωμένην καὶ τοὺς παρόντας, ὡς θαυμα-
τοποιὸς ἐνομέζετο, τοῦ μείζονος ποτηρίου
8—2@
LIB. I. vil. 2.
GR. I. ix. 1.
MASS. 1. xiii.
2.
116 MARCI
«V » & , .ܝ FJ ܠ a ^ 9 , ’
καὶ ἐπὶ πλέον ἐκτείνων τὸν λόγον τῆς ἐπικλήσεως, πορφύρεα
ܢ 9 ܢ 9 , ^ e ^ 4 9 ܢ ^ ܢ 4
καὶ ἐρυθρα ἀναφαίνεσθαι ποιεῖ" ὡς δοκεῖν τὴν ἀπὸ τῶν ὑπὲρ
ܠ I , ܬ 3 ¶ t€ ^ , , , , ^
τὰ ὅλα 'Xapw τὸ αἷμα τὸ ἑαυτῆς στάζειν ἐν ἐκείνῳ τῷ
A ^ ^^ 4
ποτηρίῳ διὰ τῆς ἐπικλήσεως αὐτοῦ, καὶ ὑπεριμείρεσθαι τοὺς
^ A
παρόντας ἐξ ἐκείνον γεύσασθαι τοῦ πόματος, ἵνα xai εἰς
9 A 3 , e ὃ ܘܘ , , ^ ܠ 4 Χ ,
αὐτοὺς erou pian ἡ διὰ TOU μάγου τούτου κληϊζομένη Xapis.
, 4 ܢ 9 , , 9 ܠ 9 ܟ 9
Πάλιν de γυναιξὶν ἐπιδοὺς ἐκπώματα κεκραμένα, αὐτὰς evxapi-
in multum extendens sermonem invocationis, purpureum et rubi-
cundum apparere facit, ut putetur ea Gratia ab iis qua sunt
super omnia, euum sanguinem stillare in illius calicem per invo-
cationem ejus, et valde concupiscere presentes ex illo gustare
poculo, ut et in eos stillet quse per magum hune vocatur
Gratia.
πληρουμένου ἐκ τοῦ μικροτέρον, ws xal
ὑπερχεῖσθαι πλεόναζον... Διὸ μετὰ σπουδῆς
τοῖς παροῦσι παρεδίδου πίνειν᾽ οἱ δὲ ὡς θεῖόν
καὶ θεῷ μεμελετημένον φρίσσοντες
ἅμα καὶ σπεύδοντες ἔπινον. HIPPOLYT.
Philosoph. v1. 39, 40. The object of
the imposture being to procure credit
for his Gnostic teaching, under the
plea of a divine commission. See
Iambic lines c. x1. § 4. The evidence of
IRENZUS and HiPPOLYTUS is quite of
sufficient strength to fix a charge of
imposture upon Marcus, and Neander’s
defence of the heretic fails to satisfy
the judgment. He says, Die Abend-
mahlsfeier verbanden sie (Marcosii) mit
symbolischen, auf ihre Lehre von der
Erlósung sich bezichenden Gebraii-
chen. Wie der Wein Allen mitgetheilt
wird, so verbreitet sich in Alle das
verborgene góttliche Leben. Diese
Vorstellung wurde missverstanden und
veranlasste das Gertücht, dass sie vorge-
ben, der Wein würde durch das Blut
der Charis roth gefarbt. Genet. Entw.
p. 183. Would the author have been
equally indulgent to the exhibitors of
the blood of S. Januarius
* κεκραμένα. Water in tho primi-
tive Church was mingled with wine in
the Eucharistic cup; so JusTIN M. as-
serts in his deeply interesting account
TL
Rursus mulieribus dans calices mixtos, ipsas gratias
of the Christian Sacraments: παυσαμέ-
γων ἡμῶν τῆς εὐχῆς, ἄρτος προσφέρεται,
καὶ olvos, καὶ ὕδωρ᾽ καὶ ὁ προεστὼς εὖ-
χὰς ὁμοίως καὶ εὐχαριστίας, ὅση δίναμις
αὐτῷ, ἀναπέμπει, καὶ ὁ λαὸς ἐπευφημεῖ
λέγων τὸ Apps καὶ ἡ διάδοσις καὶ
ἡ μετάληψις ἀπὸ τῶν εὐχαριστηθέντων
ἑκάστῳ γίνεται, καὶ τοῖς οὐ παροῦσι διὰ
διακόνων πέμπεται. Vind. Cath. 111. 169.
Hence it is called, V. ii., τὸ κεκραμένον
ποτήριον, where the reader may consult
the note. The translator read ποτήριον
οἴνῳ κεκραμένον. Hippolytus says no-
thing of wine being mixed in the cup,
and the juggle would be spoiled by its
presence ; it is therefore hiyhly probable
that Marcus adopted the practice of
the Hydroparastate, or followers of
Tatian, who used only water, where
Christ ordained the use of wine, as
CLEM. AL. says, Strom. 1, εἰσὶ γὰρ of
καὶ ὕδωρ Ψιλὸν εὐχαριστοῦσιν. The word
εὐχαριστεῖν being especially used for
consecration; compare the words of
JusrIN M. above.
1 Χάριν, GRABE reminds us that Zeyj
was also called Χάρις, and in the invoca-
tion that follows, Χάρις is designated by
the Gnostic terms drevvofros and ἄῤῥη-
Tos. To this therefore, and not to any
Christian gift of grace, reference is
made.
PRASTIGIZA. 117
στεῖν ἐγκελεύεται παρεστῶτος αὐτοῦ. Kai τούτου γενομένου,
αὐτὸς ἄλλο ποτήριον πολλῷ μεῖζον ἐ ἐκείνου, OU ἡ ἐξηπατημένη
εὐχαρίστησε, προσενεγκὼν, [ Int. προενεγκῶν. Hipp. κρατῶν]
καὶ μετακενώσας ἀπὸ τοῦ μικροτέρου, τοῦ ὑπὸ τῆς γυναικὸς
ηὐχαριστημένου, εἰς τὸ ὑπ᾽ αὐτοῦ κεκοσμημένον [ In. κεκομισμέ-
9 , ܝ e e 4 ^ e 9 , ܠ
vov |, ἐπιλέγων ἅμα οὕτως: Ἣ πρὸ τῶν ὅλων, ἡ ἀνεννόητος Kai
Pre , , ܨ ܬ Ld ܠ ,
ἄῤῥητος Χαρις πληρώσαι σου τὸν ἔσω ἄνθρωπον, καὶ πληθύναι
ἐν σοὶ τὴν γνῶσιν αὐτῆς, ἐγκατασπείρουσα τὸν κόκκον τοῦ
σινάπεως εἰς τὴν ἀγαθὴν γῆν. Kai τοιαῦτά τινα εἰπὼν, καὶ
ἐξοιστρήσας [ ἐκστήσας Hippol. | THY ταλαίπωρον, θαυματο-
“ποιὸς ἀνεφάνη, τοῦ μεγάλου πληρωθέντος ἐκ τοῦ μικροῦ
ποτηρίου, ὥστε καὶ ὑπερεκχεῖσθαι ἐξ αὐτοῦ. Kai ἄλλα τινα
, , ^ 3 , 1 ¶ 09
τούτοις παραπλήσια ποιῶν ἐξηπάτησε πολλοὺς, καὶ ἀπα-
, 4 ἢ e ^ 9 A 4 9 8 4 , , ,
ynoxev ὀπίσω αὑτοῦ. Kiros δὲ αὐτὸν καὶ δαίμονά τινα πάρεδρον
ܓ[ δὲ ܟ * ? I , ó ^ % <= ܗ 4 add
ἔχειν, δ᾽ oU αὐτός Te *rpodyrevew δοκεῖ, καὶ ὅσας ἀξίας
agere jubet presente se. Et ubi hoc factum est, ipse alium
calicem multo majorem quam est ille, in quo illa seducta Eucha-
ristiam facit, (fecit ], proferens, et transfundens a minori, qui est
a muliere ?Eucharistiz factus, in illum qui est ab eo allatus
(multo majorem), statim dicens ita: Illa qua est ante omnia,
ne rcogitabilis et inenarrabilis gratia, adimpleat tuum intus homi-
nem, ef multiplicel in te agnitionem suam, inseminans granum
sinapis in bonam terram. Et talia. quedam dicens, et in in-
saniam mittens illam infelicem, admirabilia faciens apparuit,
quando major calix adimpletus est de minori calice. ut et, super-
effunderet ex eo. Et alia quedam his similia faciens. ‘exter-
minavit multos, et abstraxit post se. Datur autem intelligi,
eum et demonem quendam paredrum habere, per quem ipse
quoque prophetare videtur, et quotquot dignas putat fieri
! HiPPOLYTUS says in like manner,
VI. 41, Τοιαῦτα δὲ καὶ ἕτερα ἐπεχείρει ὁ
πλάνος ποιεῖν διὸ ὑπὸ τῶν ἀπατωμένων
ἐδοξάζετο, καὶ ποτὲ [μὲν] αὐτὸς ἐνομίζετο
προφητεύειν, ποτὲ δὲ καὶ ἑτέρους ἐποίει"
ὅτε μὲν καὶ διὰ δαιμόνων ταῦτα ἐνεργῶν,
ὅτε δὲ καὶ κυβεύων ὡς προείπομεν. 3
λοὺς τοίνυν ἐξαφανίσας x.T.A. The ve-
nerable writer, as is usual with him,
throws the veil of silence over these
Marcosian practices, and substitutes a
brief account of their method of retain-
ing their hold upon those whom they
had once perverted.
3 The ARUNDEL reading Eucharistie
is adopted, from the analogy of the ex-
pression of S. PAUL, rd ποτήριον τῆς
εὐλογίας, τ Cor. x. 16.
? Multo majorem, these words are
found in all the MSS., but they corre-
spond with nothing in the Greek, and
are apparently repeated from above.
* Exerminare is used in the sense
of leading astray, infr. c. xx. 4, it is not
LIB. I. n.a .9.
MASS I. xlii
Marc. iv. 31.
118 SEDUCTZE
. a ^ , ^ ^
DP pub ἡγεῖται uer ὄχους τῆς χαριτος αὐτοῦ, προφητεύειν 7 OL€t.
P i . , ~ ^ et
MASS .ܐ xil. M oua Ta yap περὶ γυναῖκας ἀσχολεῖται, καὶ τούτων [ τοῦτο
Matt. xviii.
10.
4 , ܬ , ܙ , 4 ܠ
Tas εὐπαρύφους, kat περιπορφύρους, καὶ πλουσιωτατας, às
, e [2 , , ܠ 9 ^
πολλακις ὕπαγεσθαι πειρώμενος, κολακεύων φησὶν ανταῖς"
Μεταδοῦναί σοι θέλω τῆς ἐμῆς χάριτος, ἐπειδὴ ὁ Ἰ]ατὴρ τῶν
ܠ ܝ ܪ , ܨ 4 ܗܘ ,
ὅλων τὸν ἄγγελόν σου διαπαντὸς βλέπει TPO προσώπου
αὑτοῦ: ὁ δὲ τόπος τοῦ 'ueyéÜovs ἐν ἡμῖν ἐστι δ΄ ἡμᾶς
, ^ ^ ¢ ^ «4 ^ , ^
εγκαταστῆσαι [1. δεῖ ἡμᾶς ἕν καταστῆσαι. AauBave πρῶτον
an’ ἑμοῦ, καὶ δι ἐμοῦ τὴν χάριν. Εὐτρέπισον σεαυτὴν, ὡς
, 9 a ܠ ὔ ܢ ^ e »9 a , ܢ Α
νύμφη ἐκδεχομένη τὸν νυμφίον εαντῆς, ἵνα ἔσὴ O εγω, Kal
9 ܠ a , 3 , ^ ^ ἢ 4 , ~
€yo ὃ cv. Καθίδρυσον ἐν τῷ νυμφῶνι cov τὸ σπέρμα τοῦ
, [2 9 9 ܢ ܬ , ܕ ܝ 9$ <A
φωτος. Λάβε παρ ἐμοῦ τὸν νυμῴιον, Kat χώρησον avro»,
rd = _ > ܗ “ διε , ^ 9 , ܇ ܬ
kai χωρήθητι ev avro. Ἰδοὺ ἡ χάρις κατῆλθεν ἐπί oe ἄνοιξον
τὸ στόμα σου, καὶ προφήτευσον. Τῆς δὲ γυναικὸς ἀποκρι-
νομένης, οὐ προεφήτευσα πώποτε, καὶ οὐκ οἶδα προφητεύειν"
ἐπικλήσεις τινὰς ποιούμενος ἐκ δευτέρου εἰς κατάπληξιν τῆς
M , , e » ^3 1 , 4
ἀπατωμένης, φησιν αὐτῇ" Ανοιξον τὸ στόμα σου, λάλησον ὅ τι
δήποτε, καὶ προφητεύσεις. Ἢ δὲ " χαυνωθεῖσα, καὶ κεπφωθεῖσα
ὑπὸ τῶν προειρημένων, διαθερμανθεῖσα τὴν ψυχὴν ὑπὸ τῆς
participes sue gratie, prophetare facit. Maxime enim circa
mulieres vacat, et hoc circa eas que sunt honestz, et circum-
purpuratz, et ditissimz, quas spe abducere tentans, dicit blan-
diens eis: Participare te volo ev mea gratia, quoniam Pater
omnium angelum tuum semper videt ante faciem suam. Locus
autem tue magnitudinis in nobis est: oportet nos in unum conte-
nire. Sume primum a me, et per me gratiam. Adapta te ut
sponsa sustinens sponsum suum, ut sis quod ego, et ego quod tu.
Constitue in thalamo tuo semen luminis. | Sume a me sponsum,
et cape eum, et capere in eo. Ecce gratia descendit in te, aperi
os tuum, σέ propheta. Cum autem mulier responderit : Nun-
quam prophetavi, et nescio prophetare : invocationes quasdam
faciens denuo, ad stuporem ejus que seducitur, dicit ei: Aperi
os tuum, et loquere quodcunque, et prophetabis. Illa autem seducta
et elata ab iis que predicta sunt, concalefaciens animam a sus-
necessary therefore to substitute exster- — synonymous with ἄγγελος, 8 2, which
nare, as Heumann, with his usual infe- sense it will also bear here.
licity, has proposed. 3 χαυνωθεῖσα, puffed up. κεπφωθεῖσα
1 μέγεθος, as MASSUET observes, is — ad lit. gulled, κέπφος being ἃ sea-bird of
used in the sequel by the Marcosians as light and rapid flight.
M. ¢
MULIERCULZE. 119
προσδοκίας τοῦ μέλλειν αὐτὴν προφητεύειν, τῆς καρδίας πλέον 1.18.1. vii. 2.
τοῦ δέοντος παλλούσης, ἀποτολμᾷ λαλεῖν [ Int. καὶ λαλεῖ} 9
ληρώδη καὶ τὰ τυχόντα πάντα κενῶς καὶ τολμηρῶς, ἅτε ὑπὸ Cf. Rom. x.
κενοῦ τεθερμαμένη πνεύματος" (καθὼς ὁ ᾿ κρείσσων ἡμῶν ἔφη "
περὶ τῶν τοιούτων, ὅτι τολμηρὸν Kal ἀναιδὲς ψυχὴ κενῷ ἀέρι
θερμαινομένη,) καὶ ἀπὸ τούτου λοιπὸν προφήτιδα ἑαυτὴν
μεταλαμβάνει, καὶ εὐχαριστεῖ Μάρκῳ τῷ ἐπιδιδόντι τῆς ἰδίας
χάριτος αὐτῇ: καὶ ἀμείβεσθαι αὐτὸν πειρᾶται, οὐ μόνον κατὰ
τὴν τῶν ὑπαρχόντων δόσιν, (ὅθεν καὶ χρημάτων πλῆθος πολὺ
συνενήνοχεν,) ἀλλὰ καὶ κατὰ τὴν τοῦ σώματος κοινωνίαν, κατὰ
πάντα ἑνοῦσθαι αὐτῷ προθυμουμένη, ἵνα σὺν αὐτῷ κατέλθη
εἰς τὸ ἕν.
3. Ἤδη δὲ τῶν προτέρων | Interpres, πιστοτάτων | τινὲς
γυναικῶν τῶν ἐχουσῶν τὸν φόβον τοῦ Θεοῦ, καὶ μὴ ἐξαπα-
τηθεισῶν, ἃς ὁμοίως ταῖς λοιπαῖς ἐπετήδευσε παραπείθειν,
κελεύων αὐταῖς προφητεύειν, καὶ καταφυσήσασαι, καὶ καταθε-
picione quod incipiat prophetare, cum cor ejus multo plus quam
oporteat palpitet, audet, et loquitur deliriosa, et qusecunque
evenerint omnia, vacue et audacter, quippe calefacta spiritu,
(sicut melior nobis de talibus prophetis exequitur, quod audax
et’ inverecunda est anima quasi’ vacuo aire excalefacta
[est]) et exinde Prophetidem semetipsam putat, et gratias agit
Marco ei, qui participavit ei suam gratiam : et remunerare eum
gestit, non solum secundum substantiw sus dationem, (unde *et
divitiarum copiam magnam collegit) sed et secundum corporis
copulationem, et secundum omnia uniri ei cupit, ut cum eo
descendat in unum.
3. Jam vero quzdam ex fidelissimis mulieribus, quee habent
timorem Dei, et non sunt seducibiles, quas similiter ut reliquas
affectavit seducere, jubens eis prophetare, exsufflantes et ‘cata-
thematizantes [An. anathem.| eum, separaverunt se ab hujus-
1 Possibly meaning either his in-
structor POLYCABP, or his predecessor
POTHINUS ; see note 3, p. 3.
3 MABSUET reads que, but the MSS.
have quasi, which is therefore retained.
The text requires tnverecundum ; est at
the close of the parenthesis may be ex-
punged, as baving arisen out of et fol-
lowing.
3 Et is inserted on the authority of
the CLERM. MS., supported as it is by
the text of EPIPHANIUS.
* Catathematisantes, is the reading of
the CLERM. and Voss. MSS. and is re-
stored by MassuET. Compare XII. 2,
where the same word recurs.
120 MARCI FRAUDES
tz , 9 4 9 , ^ , , 9 ^
LIB. I. vi- 3. ματίσασαι αὐτὸν, ἐχωρίσθησαν τοῦ τοιούτου θιάσον' ἀκριβῶς
ܛܕ i ^ , ^ , 4 ,
MASS I. xil. e Suiat, ὅτι προφητεύειν ovx ὑπὸ Μάρκου τοῦ μαγου ἐγγίνεται
^ . 4 A
τοῖς ἀνθρώποις, ἀλλ᾽ ols ἂν ὁ Θεὸς ἄνωθεν ἐπιπέμψη τὴν
^ ,». 4
χάριν αὑτοῦ, οὗτοι θεόσδοτον ἔχουσι τὴν προφητείάν, καὶ
^ 9
τότε λαλοῦσιν ἔνθα καὶ ὁπότε Θεὸς βούλεται, ἀλλ᾽ οὐχ ὅτε
, td ܟ ^ ܝ ܠ ܢ σι [4
Μάρκος κελεύει. Τὸ γὰρ κελεῦον τοῦ κελευομένου μεῖζόν τε
ܠ ܠ a N
xal κυριώτερον, ἐπεὶ TO μὲν προηγεῖται, TO δὲ ὑποτέτακται.
Φ , ܠ A » 4 ^
Ei οὖν Μάρκος μὲν κελεύει, ܐ ἄλλος τις, ὡς εἰώθασιν ἐπὶ τοῖς κα
ὃ ’ 1 ^ e ^ 2 , 4 4 ,
εἰπνοις "TOU κλήρου οὗτοι πάντοτε παίζειν, και αλλήλοις
4 , ܠ , a A ܢ 6 9 ?
ἐγκελεύεσθαι τὸ προφητεύειν, καὶ πρὸς τὰς ἰδίας ἐπιθυμίας
^ ,
éavrois μαντεύεσθαι, ἔσται ὁ κελεύων μείζων τε καὶ κυριώτερος
^ ^ » 4
τοῦ προφητικοῦ πνεύματος, ἄνθρωπος ὧν, ὅπερ ἀδύνατον.
4 ܢ ^ , e ? %$ ^ , ܠ ^
ἄλλα τοιαῦτα κελευόμενα v αντῶν πνεύματα, καὶ λαλοῦντα
€ > 8 9 8 ) 9 ~ Ὁ ܪ
ὁπότε βούλονται αὐτοὶ, ἐπίσαθρα καὶ ἀδρανῆ ἐστι, τολμηρά
^ 4 ^ ^ A
δὲ καὶ ἀναιδῆ, ὑπὸ ToU Darava ἐκπεμπόμενα πρὸς ἐξαπάτησιν
. ܙ ^ , ܖ vy 4 , a 7 9 9 a `
καὶ ἀπώλειαν τῶν μὴ eUrovov THY πίστιν, ἣν ἀπ᾽ ἀρχῆς διὰ
τῆς ἐκκλησίας παρέλαβον, φυλασσόντων.
modi insano, qui se divinum spirare simulabat: pro certo scien-
tes, quoniam prophetare non a Marco mago inditur hominibus,
. Red quibuseunque Deus desuper immiserit gratiam suam, *hi a
Deo traditam habent prophetiam, et tunc loquuntur ubi, et quando
Deus vult ; sed non quando Marcus jubet. Quod enim jubet, eo
quod jubetur majus est et dominatius. quoniam illud quidem prin-
cipatur, illud autem subjectum est. Si ergo Marcus quidem jubet.
vel alius quis, sicut solent in ccenis sortibus hi omnes ludere, et
sibimetipsis invicem imperare ut prophetent, et secundum suas
concupiscentias eos sibi prophetare, erit ille qui jubet et major
et dominatior prophetico spiritu, cum sit homo, quod est impos-
sibile. Sed tales quidem qui jubentur ab ipsis spiritus, et
loquuntur quando volunt ipsi, terreni et infirmi sunt. audaces
autem et impudentes, a Satana immissi ad seductionem et perdi-
tionem eorum. qui non firmam fidem, quam ab initio per eccle-
siam acceperunt, custodiunt.
1 “Est rots δείπνοις τοῦ κλήρου οὗτοι — gerent. Fr. D. Videtur autem Interpres
πάντοτε παίζειν] He cons, in quibus hic legisse: rods κλήρους οὗτοι πάντες
sortibus utebantur, in memoriam nobis παίζειν." GRABE.
revocant illa apud Horatium : * MASSUET omits to remark, that
Nec regna vini sortiere talis ; et, the CLERM. MS. has hi a Deo, the older
Quem Venus arbitrum Dicet bibendi? editions reading with the ARuND. MS.
cum modiperatores talorum jactu deli- ^ A4 ab eo.
NUT, 27
ET LIBIDO. “<2... "^ 121
a 4 ܬ M ܝ i I SU ܗ
LIB. I. vii.
ܠܠ .18.1{ Ὅτι δὲ φίλτρα καὶ ἀγώγιμα, πρὸς τὸ καὶ τοῖς .4
, , A 9 , 9 a 3. , : .
σωμασιν avrov ἐνυβρίζειν, εμποιει OUTOS ὁ Μάρκος ἐνίαις Mass I xii
^ ^ 9 ܙ ÷ ܙ , 4 , , ,
τῶν YUVAIKWY, et kat ur πασαις, avrat πολλακις eria rpél aca:
9 4 9 , ^ ^ 9 , ܠ ܠ ܬ
εἰς τὴν ἐκκλησίαν τοῦ Θεοῦ ἐξωμολογήσαντο, καὶ κατὰ TO
^ 9 ^ 9 9 ^ ^ , ܠ
σῶμα ἠχρειῶσθαι ὑπ᾽ αὐτοῦ, Kat ἐρωτικῶς πάνυ αὐτὸν πεφι-
A , . e 4 δ , L4 ^ 9 Δ. 7^ ? Α , ^
ἥκεναι"' ὥστε καὶ διακονόν τινα τῶν ev "τῇ σίᾳ τῶν
e , e , 9 ܢ ܢ ^ ^
ἡμετέρων ὑποδεξάμενον αὐτὸν εἰς τὸν οἶκον αὑτοῦ, περιπεσεῖν
ܟ ^ 9 ^ 9 ܠ ^ e ^ ,
ταύτη τῇ συμφορᾷ, 3 τῆς γυναικὸς αὐτοῦ εὐειδοῦς ὑπαρχούσης,
4. Adhuc etiam et amatoria οὖ adlectantia efficit, ut et
corporibus ipsarum contumeliam irroget, hic idem Marcus qui-
busdam mulieribus, etsi non universis. He sepissime con-
verse ad ecclesiam Dei. confess sunt, et secundum corpus
exterminatas se ab eo, velut cupidine et inflammatas valde
illum se dilexisse; ut et diaconus quidam eorum qui sunt in
Asia nostri, suscipiens eum in domum suam, inciderit in hujus-
modi calamitatem.
1 φίλτρα The followers of Simon
Magus and Carpocrates lay under the
same unputation. c. XVI., XX. The
translator read ἔτει δὲ in the Greek.
S. JEROME alludes to this statement of
IREXUS, in the following passage in
his Ep. 29, ad Theodoram, as quoted by
GBABE: Refert Irenceus, vir A postolicorum
temporum, et Papic auditoris Evangelist
Joannis discipulus, Episcopus Ecclesie
Lugdunensis, quod Marcus quidam de
Basilidis Gnostici stirpe descendens, pri-
mum ad Gallias venerit, et eas partes,
per quas Rhodanus et Garumna fluunt,
sua doctrina. maculaverit ; maximeque
mobiles faminas, quedam in occulto
mysteria. repromittens, hoc errore scduz-
erit, magicis artibus ܓ sccreta corporum
voluptate amorem, sui concilians : inde
Pyrenceum transiens Hispanias occuparit,
et hoc studii habuerit, ut divitum domos,
εἰ in ipsis feminas mazime appeterct, que
ducuntur variis desideriis, semper dis-
centes, et nunquam ad scientiam veri-
tatis pervenientes. See p. 126, n. r.
3 ἐν τῇ ᾿Ασίᾳς <A close connexion
appears to have subeisted between the
churches of Gaul and of Asia. The ac-
Nam cum esset uxor ejus speciosa, et sen-
count of the persecution of the church
at Vienne, and of the martyrdom of
some of its members, was addressed, not
to Rome, nor to Jerusalem, but to the
Church of Asia. The names of the first
Gallican bishops are Greek. The Aqui-
leian creed, as used in Gaul, had an
Eastern cast in some of its clauses. In
the Paschal controversy, the churches
of Gaul, and of the far west, symbolised
with the eastern churches rather than
with Rome. Here also IRENJ£US speaks
of this Asiatic deacon's domestic affairs,
and calls him τινα τῶν ἡμετέρων.
3 GRADE directs the reader's attention
to the fact that in these primitive times
at least, the marriage state was not
thought incompatible with thediaconate.
One of the charges brought against
Callistus, bishop of Rome, by his suf-
fragan bishop Hippolytus, was the fact
that he tolerated the marriage of those
ἐν κλήρῳ : no doubt this term, unless the
context requires it, may not embrace the
higher orders; for it is not unusually
applied in designating the lower cleri-
cal grades of lectores, cantores, sub-dea-
cons, acolyths, &c. e. g. Can. Apost. 55,
LIB. I. vii. 4.
GR. I. ix. 2.
MASS. L.xili.
122
RELIGIO LIBIDINOSA
, ^ ܠ e , ܒ ܬ 4 > 4 ܢ
καὶ THY γνώμην, Kat TO σῶμα διαφθαρείσῃς ὑπὸ ToU μάγου
ܝ , ^ ^ ^ » , 3 % ,
τούτου, καὶ ἐξακολουθησάσης αὐτῷ πολλῷ TH χρόνῳ, ἔπειτα
μετὰ πολλοῦ κόπου τῶν ἀδελφῶν ἐπιστρεψάντων, αὐτὴ [ l. e.
e , I? , ܠ 8 ,
αὐτὴν,] τὸν ἅπαντα χρόνον "ἐξομολογουμένη διετέλεσε, πεν-
θοῦσα καὶ θρηνοῦσα ἐφ᾽ ἢ ἔπαθεν ὑπὸ τοῦ μάγου διαφθορᾷ.
tentia et corpore corrupta esset a mago isto, et secuta eum esset
multo tempore, post deinde cum magno labore fratres eam conver-
tissent, omne tempus in exhomologesi consummavit, plangens et
lamentans ob hane, quam passa est ab hoc mago, corruptelam.
el ris κληρικὸς ὑβρίζει πρεσβύτερον ἡ Sd -
xovov, ἀφοριζέσθω. See also Conc. Nic.
Can. 111. The Council of Laodicea dis-
tinguishes the κληρικοὶ from the higher
orders, or leparcxol, in the following
synodal canons, 27, 30, 41, 42, 54, 55.
S. AMBROBE also observes the same dis-
tinction: Sed prius cognoscamus non
solum hoc de episcopo et presbytero sta-
tuisse, scd etiam patres in concilio Nicent
tractatus edidisse, neque clericum quem-
dam debere esse, qui secunda. conjugia
sortitus sit. Ep. 63, ὃ 64. Nothing is
more certain, from these words of IBE-
NJRUS, than that the marriage of dea-
cons was stil permitted towards the
close of the third century. The words
of HiPPOLYTUS, taking his entire con-
text, will shew that this was tolerated
also in the Roman Church, which gave
offence to the high disciplinarian views
of HiPPOLYTUS, views in fact which
afterwarda led to the Novatianist schism.
His words are, ᾿Επὶ τούτον ἤρξαντο ἐπί-
σκοποι καὶ πρεσβύτεροι καὶ διάκονοι δίγα-
μοι καὶ τρίγαμοι καθίστασθαι εἰς κλήρους.
Εἰ δὲ καί τις ἐν κλήρῳ ὧν γαμοίη, μένειν
τὸν τοιοῦτον ἐν τῷ κλήρῳ ὡς μὴ ἡμαρτη-
κότα, K.T.À. Certainly if it had not
been for the complete identification of
the higher orders of bishope, priests,
and deacons with the «Apo, in the for-
mer case of second and third marriages,
we might have found it difficult to prove
that the same term was subsequently
used in this less restricted meaning in
the case of marriages contracted after
ordination. But let the reader ask him-
self, whether it is at all likely that Hip-
polytus, taking umbrage at his metro-
politan’s connivance, merely as respects
the marriage of the subordinate clergy,
would have so expressed himself as to
lead readers of no superficial habits to
infer that the bishop of Rome permitted
marriage in the very highest orders of
his clergy? Generally speaking, primi-
tive instances of the non-celibacy of the
primitive clergy are not inconsistent
with the explanation that the married
state had been dissolved by the death of
the wife before ordination, or that it had
become virtually inoperative by a volun-
tary separation. Here at least we have
as clear a statement as any critical mind
could wish, that in the Church of Rome
the marriage of bishops, priests and
deacons was sanctioned by one of its
bishops, early in the third century.
1 ἐξομολογουμένη. The ecclesiastical
term whereby the public confession of
penitents was expressed; an act that
was indispensable for the removing of
the temporal censures and penalties of
the Church. The Greek term was also
adopted by the Latin Church, Actus
ponütentie, qui magis Greco vocabulo ez-
primitur et. frequentatur, exhomologens
est... Exhomologesis prosternendi et humt-
lificandi hominis disciplina est. TERTULL.
de Pen. Exhomologesin conscientwue fa-
ciunt. Cypr. de Lapsis. The power of
the Keys may be stated briefly to have
been exercised partly in the admission
MARCOSIORUM. 123
5. Kat μαθηταὶ de αὐτοῦ τινες ᾽ περιπολίζοντες ἐν τοῖς LIB. I. wi. δ.
. αὐτοῖς, ἐξαπατῶντες γυναικάρια πολλὰ διέφθειραν, τελείους éav- MASS. L xii.
τοὺς ἀναγορεύοντες" ὡς μηδενὸς δυναμένου ἐξισωθῆναι τῷ μεγέ-
θει τῆς γνώσεως αὐτῶν, μηδ᾽ ἂν Παῦλον, μηδ᾽ àv IIérpov εἴπης,
μηδ᾽ ἄλλον τινὰ τῶν ᾿Αποστόλων: ἀλλὰ πλείω πάντων ἐγνωκέ-
ναι, καὶ τὸ μέγεθος τῆς γνώσεως τῆς ἀῤῥήτου δυνάμεως μόνους
καταπεπωκέναι. Kivai τε αὐτοὺς ἐν ὕψει ὑπὲρ πᾶσαν δύναμιν"
διὸ καὶ ἐλευθέρως πάντα πράσσειν, “μηδένα ἐν μηδενὶ φόβον
ἔχοντας. Διὰ γὰρ τὴν Ξ ἀπολύτρωσιν ἀκρατήτους καὶ ἀοράτους
5. Et discipuli autem ejus quidam circumobversati in iisdem,
seducentes mulierculas multas corruperunt, perfectos semetip-
808 vocantes : quasi nemo possit exzequari magnitudini agnitionis
ipsorum, nec si Paulum aut Petrum dicas, vel alterum quendam
Apostolorum : sed plus omnibus se cognovisse, et magnitudinem
agnitionis iliius, que est inenarrabilis virtutis, solos ebibisse.
Esse autem se in altitudine super omnem virtutem : quapropter
et libere omnis agere, nullum in nullo timorem habentes. Prop-
ter enim redemptionem et incomprehensibiles et invisibiles fieri
of converts into the Church by Bap-
tism, partly also in the infliction and
removal of temporal censure and inter-
dict. No other power of binding and
loosing was claimed by the Primitive
Church.
1 περιπολίζοντες, going about idly.
STIEREN quotes the words of STRABO,
τῶν περιπολιζόντων, καὶ σχολὰς διατιθε-
μένων. 14, p. 675.
3 HiPPOLYTUS says the same of the
followers of Simon Magus, λέγοντες...
καὶ τὸ ἅγιος ἁγίων... λλη... ὃς ἁγιασθή-
σεται [i.e. perhaps, καὶ τὸ, ἅγιος ἁγίων
μελήσεται, οἷς ἁγιασθήσεται" οὐ γὰρ μὴ
κρατεῖσθαι αὐτοὺς ἐπὶ τίνι νομιζομένῳ
κακῷ, λελύτρωνται γάρ.
3 ΟΒΑΒΕ adopts the idea of Rhen-
ferd, that the ἀπολύτρωσις of the Mar-
cosians consisted merely in this impre-
catory formula, that was analogous to
the ΠΝ or thanksgiving for their re-
demption from Egypt, that was offered
up night and morning by the Jews.
He says in his note, Per redemptionem,
quam hic et paulo post memorat, cer-
tam orationis formulam intelligendam
esse, non modo ipse Irenzxi contextus,
in quo sequitur, ὦ πάρεδρε Θεοῦ &c.
ostendit, sed et Judaici ritus ratio plane
confirmat, quam ex Viri docti, Jacobi
Rhenferdii Disputatione de Redemptione
Marcosiorum et Heracleonitarum 8 21.
explicatam dabo. Habent scilicet Ju-
dei formulam quandam precationis, vel
confessionis potius, quam precibus quo-
tidianis interserunt, qua Deum O. M.
Vindicem suum et Redemtorem cele-
brant ; unde eam M513) Geulah, id est,
Liberationem vel Redemtionem appellant;
cui tantam vim tribuunt, ut si quis ea
rite utatur, illi spem certam faciant bea-
tudinis eterne. | Codice Berachoth, fol.
4, colum. 2. [2 JTS PNY “Ἢ ION
mbpnd Sea qoion nt wan Down
Dixit R. Johannes : Quis est TY 20
fius seculi. futuri! Quicunque precibus
vespertinis subjungit Redemtionem. Ubi
voce Itedemtionis vel Liberationis nihil
aliud intelligitur, quam formula de illa
124
REDEMPTIO
^ , ^ ^ ܪ
LIB I. vi. 5 γίνεσθαι τῷ "κριτῆ. Ei δὲ xai ἐπιλάβοιτο αὐτῶν, παραστάντες
GR. 1
MASS. I. xlii.
Matt.x viii.10.
9 ^ ܬ ^ 9 , 10. »y ^ 4 , ó ^
αὐτῷ μετὰ τῆς ἀπολυτρώσεως τάδε εἴποιεν: ὦ ^ apeópe Θεοῦ
καὶ μυστικῆς πρὸ 3 αἰῶνος | Int. αἰώνων] Σιγῆς, ἣν τὰ μεγέθη
judici.
Si autem et apprehenderit eos, assistentes ei cum
redemptione hee *dicerent: O assessor Dei et mystica tllius pro
liberutione agens. Est autem illa du-
plex, altera que matutinis precibus ad-
ditur, altera que vespertinis. Que
tempore matutino recitatur, inde ab
ΔἸ NOX (Emeth Vejazzib) incipit,
atque ab his initialibus vocibus appel-
latur. In qua cum sepius mentio fit
liberationis, Deique assertatoris, et libe-
ratio ex /Egypto satis prolixe narratur;
tum tandem hac clausula finitur, que
stricte MIN) appellatur: nYm ܕܕ(
ans Joa Sew wp wy may
Redemtor noster Do- Sane 5 ܕܙ mm
minus Sabaoth est nomen ejus, Sanctus
Israelis. Benedictus sis tu, Domine, Re-
demtor Israelis. Vespertine formule
hoc initium est, MIION) NON (Emeth
Veemunah) qus tandem sic clau-
ditur: 2393py* NN AN’ AID 0 5059
NU nns 1 ܒܒ 19 pm Ὁ yds
NW" Et dictum est (Jerem. xxxi. 11),
Quoniam redemit Deus Jacobum, et asse-
ruit illum ex manu potentioris ipso. Bene-
dictus sis tu, Domine, Redemtor Israelis.
The Marcosians, see c. x1v., like the
Marcionites, were not content with bap-
tizing their converts once ; they repeat-
ed the rite, and the second lustration
was their ἀπολύτρωσις that removed
them from the cognizance of the Demi-
urge. The first baptism was material
as the baptism of Jesus in the river
Jordan, and was for the remission of
sins; the second Baptism was as the
descent of the Aton Christ in form of a
dove, and this was spiritual, and confer-
red redemption, see c. xviii. HiPPorY-
TUS also mentions the twofuld baptism
of the Marcosians ; referring to this pas-
sage of IRENJEUS, he says ; καὶ yap καὶ
ὁ μακάριος πρεσβύτερος Eipyratos, παῤῥη-
σιαίτερον τῷ ἐλέγχῳ προσενεχθεὶς, τὰ
τοιαῦτα λούσματα καὶ ἀπολυτρώσεις ἐξέ-
Gero, ἁδρομερέστερον εἰπὼν € πράσσου-
σιν, οἱ [οἷς], ἐντυχόντες τινες αὐτῶν ἣρ-
γηνται οὕτως παρειληφέναι, ἀεὶ ἀρνεῖσθαι
μανθάνοντες" διὸ φροντὶς ἡμῖν γεγένηται
ἀκριβέστερον ἐπιζητῆσαι καὶ ἀνευρεῖν λετ-
τομερῶς, ἃ καὶ ἐν τῷ πρώτῳ λουτρῷ παρα-
διδόασι, τὸ τοιοῦτο καλοῦντες, καὶ ἐν τῷ
δευτέρῳ ὁ ἀπολύτρωσιν καλοῦσιν. Philos.
VI. 42. It was on account of this here-
tical repetition of Baptism, early in the
second century, that the Eastern creeds
express faith in the efficacy of ‘‘ One
Baptism for the Remission of sins.” The
Valentinians baptized only once, but
conferred imposition of hands with the
words els λύτρωσιν ἀγγελικήν, in confir-
mation of the baptismal λύτρωσις. And
as all things on earth had their counter-
part in the Pleroma, a λύτρωσις was
necessary for the angels; ἐβαπτίσαντο
δὲ ἐν ἀρχῇ ol ἀγγελοι ἐν λυτρώσει τοῦ
ὁνόματος τοῦ ἐπὶ τὸν ᾿Ιησοῖν ἐν τῇ περι-
στερᾷ κατελθόντος καὶ λυτρωσαμένον αὖ-
τόν. ᾿Εδέησεν δὲ λυτρώσεως καὶ τῴ ' 1700,
ἵνα μὴ κατασχεθῇ τῇ ἐννοίᾳ ܙ¡ ἐνετέθη τοῦ
ὑστερήματος προσερχόμενος διὰ τῆς Σο-
φίας. Didasc. Or. 22.
1 τῷ κριτῇ, i.e. to Demiurge, to
whom the spiritual principle was imper-
ceptible. See I. ὃ ro, towards the end.
2 ὦ πάρεδρε, t.e. Sophia, of whom
the Valentinian mother, Achamoth, was
the emanation. Compare I. ὃ 18, towards
the close.
3 Compare the opening, p. 8, note 4;
the word αἰώνων referring possibly to
duration, rather than to the Valentinian
emanations.
4 The reading of the CLERMONT MS.
MARCOSIORUM. 125
ὃ ܬ , A , ^ M e ^ ܕ
ιαπαντος βλέποντα, TO προσῶτον TOV Πατρὸς, ὁδηγῷ σοι kat LIB.I. vii. &
^ ! cO , 1? ^ ” ‘ » ~ MASS. Lxiil
προσαγωγεῖ χρωμεθα | χρωμενα |, “avaorwow ἄνω rag αὐτῶν ἃ
ܝ 4 ܢ Ld ܢ ܢ ^ , ܝ
μορῴας, ἃς ἡ μεγαλοότολμος ἐκείνη φαντασιασθεῖσα, διὰ τὸ
9 θὸ ~ II , , e ^ A , » ,
ἀγαθὸν τοῦ llpozaropos προεβάλετο ἡμᾶς τὰς εἰκόνας, τότε
ἐνθύμιον τῶν ἄνω ὡς ἐνύπνιον ἔχουσα' ἰδοὺ ὁ κριτὴς ἐγγὺς, καὶ
ς ^ , 9 σι 4 4 ς 9 , 4
ܘ κῆρυξ με κελεύει ἀπολογεῖσθαι: σὺ δὲ ὡς ἐπισταμένη τὰ
* , % εν 49 , ¢ ^ , e = » ^
αμφοτέρων τὸν ὑπερ “ἀμφοτέρων ἡμῶν λόγον, ὡς ἕνα ὄντα τῷ
^ , ܬ
κριτῇ παράστησον. Ἢ δὲ μήτηρ ταχέως ἀκούσασα τούτων, τὴν
Ὁ 4 3" Ató , 9 ^ [4 ܢ ܢ 9 , 9
μηρικὴν ἴδος κυνέην αὐτοῖς περιέθηκε, πρὸς τὸ ἀορατως ἐκ-
^ ܠ ^
φυγεῖν Tov κριτήν" καὶ παραχρῆμα ἀνασπάσασα αὐτοὺς, εἰς τὸν
ܥ * , a 9 , ^ e ^ ,
νυμφῶνα εἰσήγαγε, kat ἀπέδωκε τοῖς ἑαυτῶν νυμφίοις.
awonon Sitges, quam magnitudines semper videntes, faciem. Patris,
te οἷα duce et adductore utentes, abstrahunt sursum suas formas,
quas valde audax ila ducta phantasmate, propter bonum Propa-
toris emisit nos imagines illorum, tunc. intentionem. illorum que
sunt sursum, quasi somnium habens; Ecce, judex in proximo, et
prasco me jubet mew defensioni adesse. Tu autem, quasi quae scias
utrorumque nostrorum rationem, tanquam unum exsistentem judici
assiste. Mater autem cito, audiens 11086, Homericam infero-
rum galeam eis superimposuit, ut invisibiliter effugerent judicem,
et statim eripiens eos in thalamum duxit, et reddidit suis
sponsis.
is restored as suiting εἴποιεν better than
dicent.
1 The reader will observe that the
angels that accompanied Soter are said
to be the σύζνγοι of spiritual gnostics,
to whom they are restored after death.
The spiritual soul was also, in gnostic
phrase, the form of ita correlative an-
gelic emanation, because Achamoth en-
gendered these souls after the likeness of
the ange's, who formed the body-guard
of Soter. See c. i. § 8, 10. Compare
also the sequel, παραχρῆμα ἀνασπάσασα,
K. T. À. with the end ofc. i. § 12.
3 ἀμφοτέρων. No doubt GRABE has
correctly understood this to refer to
Achamoth on the one part and to the
spiritual seed on the other, to both of
whom the Pleroma was a matter of
final attainment. But GRABE says no-
thing of the words ws ἕνα ὄντα, which
refer to the consubstantiality of the spi-
ritual with Achamoth ; compare c. i. 9,
ἀλλὰ τὸ μὲν πνευματικὸν μὴ δεδυνῆσθαι
αὐτὴν μορφῶσαι, ἐπειδὴ ὁμοούσιον ὑπῆρ-
xev αὐτῇ. They, conjointly with Acha-
moth, passed into the Pleroma, after
undergoing the appointed ordeal.
3 ᾿Αἴδος κυνέην. Having the effect of
rendering the wearer invisible. So Pal-
las rendered herself invisible to Mars,
Tov μὲν "Apns ἐνάριζε μιαίφονος, αὐτὰρ
᾿Αθήνη
Δῦν᾽ ᾿Αἴδος κυνέην, μή μιν ἴδοι ὄβριμος
“Apns. Il. ἐ. 844.
It was the higher and spiritual principle,
that withdrew the seed of Achamoth
from the cognizance of Demiurgus.
FEUARDENT quotes instances of the use
of this Homeric myth by the Fathers.
LIB. I. vii. 6.
GR. I. ix. 2.
MASS, I. xitt,
2 Tim. iii. 6
Eph. iv. 18,
2 Tim. iii. 6.
126 MARCUS
6. Τοιαῦτα de λέγοντες καὶ πράττοντες, kai ¢ τοῖς καθ'
ἡμᾶς κλίμασι ! τῆς Ροδανουσίας, " πολλὰς ἐξηπατήκασι γυναῖκας,
αἵτινες κεκαυτηριασμέναι τὴν συνείδησιν, αἱ μὲν καὶ 3 εἰς pave-
pov ἐξομολογοῦνται, ai δὲ δυσωπούμεναι τοῦτο, ἡσυχῆ δέ
πῶς ἑαυτὰς ἀπηλπικυῖαι τῆς ζωῆς τοῦ Θεοῦ, ἔνιαι μὲν εἰς
6. Talia autem dicentes et operantes, et in iis quoque que
sunt secundum nos regiones Rhodanenses, multas seduxerunt
mulieres, quze cauteriatas conscientias habentes, qusdam
quidem etiam in manifesto exhomologesin faciunt, qusedam
autem reverentes hoc ipsum, in silentio sensim semetipsas
retrahunt, desperantes a vita Dei, quedam quidem in totum
1 τῆς 'Ῥοδ. i.e. of Gallia Lugdunen-
sis or Λουγδουνησία watered by the
Rhone, in which country Marcus first
broached his heresy. Per Marcum
4Egyptium | Galliarum primum circa
Rhodanum, deinde Hispaniarum nobiles
feminas decepisse, miscentes fabulis vo-
luptatem, et imperite sue nomen scien-
t venditantes. HIERON. in Es. lxiv.
GRABE however observes that the intro-
duction of gnosticism into Spain is erro-
neously attributed by S. JEROM to Mar-
cus the Mage. But there was another
of this name who gave a starting point
to the Priscillianist heresy in Spain,
and mentioned by Sulpitius Severus as
belonging to the latter half of the fourth
century. Primus eam (Gnosticam he-
resin 8c.) intra Hispanias Marcus intulit
4Egypto profectus, Memphis ortus. Hu-
Jus auditores fuere Agape quedam non
ignobilis mulier, εἰ Rhetor Helpidius.
His followers were condemned at Sara-
gossa, A.D. 380. See also p. 121, n. 1.
3 From the days of the Apostle this
was still the case ; 'Ex τούτων γάρ εἰσιν
ol ἐνδύνοντες els τὰς οἰκίας, αἰχμαλωτεύ-
ovres τὰ γυναικάρια σεσωρευμένα ἁμαρτί-
as, ἀγόμενα ἐπιθυμίαις ποικίλαις. S.
JEROM recounts the several instances in
which other heretics adopted the same
modus operandi. Simon Magus heresim
condidit Helene meretricis adjutus aux-
ilio; Nicolaus Antiochenus, omnium
immunditiarwm repertor, choros. duxit
feminarum : Marcion. Romam premisit
mulierem, qua decipiendos sibi animos
preparare ; Apelles Philomenen ܗܣ
tem suarum habuit. doctrinarum ; Mon-
tanus immundi spiritus predicator, mul-
tas Ecclesias per Priscam et Maximillam
nobiles εἰ opulentas feminas, primum
auro corrupit, deinde heresi pollud.
Arius ut orbem deciperet, sororem Prin-
cipis prius decepit. Donatus per Afri-
cam, ut infelices quosque fatentibus pol-
lueret aquis, Lucille opibus adjutus cat.
In Hispania Agape Elpidium, mulier
virum, caecum ceca duxit in foveam,
successoremque sui Priscillianum habuit,
cui juncta Galla, alterius εἰ vicine he-
reseos reliquit heredem.
3 Publicam penitentiam et satisfac-
tionem in conspectu Eoclesim ex hoc
loco colligit Feuardentius; ego vero et
confessionem publicam quandoque fac-
tam exin demonstrari puto. Cujus usum
satis clare quoque docet, Origines, Hom.
ii. in Ps. xxxvii. ubi heec habentur verba:
Si ergo hujusmodi homo memor delicti
sui confiteatur que commisit, οἱ humana
confusione parvi pendat eos, qui expro-
brant eum confitentem, et notant, vel irri-
dent dc. Si ergo sit aliquis ita fidelis,
ut ܐܦ quid conscius sit sibi, procedat in
medium et ipse sui accusator existat. dx.
Item: Si intellezerit. et previderit (Sa-
cerdos) talem esse languorem tuum, qui
in conventu totius Ecclesie exponi debeat
et curari dc. GRABE.
SILENTII MATRIX. 127
TO παντελὲς ἀπέστησαν, ἔνιαι δὲ ἐπαμφοτερίζουσι, καὶ τὸ
τῆς παροιμίας πεπόνθασι, μήτε ἔξω, μήτε ἔσω οὖσαι, ταύτην
ἔχουσαι τὴν ἐπικαρπίαν τοῦ σπέρματος τῶν τέκνων τῆς
γνώσεως.
Κεφ. η΄.
Quemadmodum quidam ex eis per numeros, et per syl-
labas et per literas conantur constituere eam, qua est
secundum eos, argumentationem.
I. Οὕτως [ ofr os οὖν ὁ] Μάρκος μήτραν καὶ ἐκδοχεῖον
τῆς ᾿Κολορβάσου εἰσηγήσατο αὐτὸν [Σιγῆς, ἑαντὸν] μονώ-
abscesserunt ; qusedam autem inter utrumque dubitant, et quod
est proverbii passs sunt, neque intus, neque foris exsistentes,
hunc fructum habentes seminis filiorum agnitionis.
CAP. VIII.
1. Hic igitur Marcus vulvam et ?susceptorium Colorbasi
Silentii semet solum fuisse dicens, quippe "unigenitus exsistens,
1 This first sentence is one of great
difficulty, and no satisfactory interpre-
tation of ithas yet been given. HEUMANN
thinks that Κολαρβάσου, written without
the final syllable, is nothing else than
a Hebrew name for the Tetrad )ܪܪ ܐ 05, |
that it was first written Colarbasi in
the Latin, and that the termination
was added in the Greek. A similar
corruption therefore took place, inde-
pendently, in the Latin and in the
Greek; which is a very improbable co-
incidence. By a little ingenuity the
letters might be twisted into an expres-
sion of the mystical number 888, and
be a Marcosian correlative of the Basi-
lidian Abraxas: e.g. Colarbazus would
sum 888, if we assign its Greek nume-
rical value to each letter, and take the
ὃ for the digamma, or ἐπίσημον Bad, and
as BRAUSOBRE says, C'est assez ordinaire
auz Greca de mettre le't pour le'c. Hist.
de Manich. 17. iv. ὃ 7. But we are
not at liberty to eject troublesome cha-
racters from the ancient herestologia by
such summary process. In explaining
the meaning of this sentence, the first
step will be to define the text. If the
translation may be trusted, there can
be no doubt it ran as follows ; Οὗτος
οὖν ὁ Μάρκος, μήτραν καὶ ἐκδοχεῖον τῆς
Κολορβάσου σιγῆς (σειγῇΞ), ἑαυτὸν μονώ-
τατον γεγονέναι λέγων, ἅτε μονογενὴς
ὑπάρχων, τὸ τοῦ ὑστερήματος κατα-
τεθὲν εἰς αὐτὸν ὡδέ πως ἀπεκύησεν.
Wherefore this Marcus professing that
himself, the very sole Being, is the matrix
and receptacle of the Sige of Colorbasus,
(as being the only-begotten), hath brought
to the birth, in some such way as follows,
that which hath been committed to him by
the abortive Enthymesis. In the first
place, who was this Marcus? He was a
disciple of Valentinus, who professed to
improve upon his master’s teaching,
Magistri emendatorem se esse glorians,
c. VII. 8 1 declaring, like the Arch-gnos-
tic Simon, that there dwelt in him the
LIB. I. vil. 6.
R. I. ix. 9.
MASS I. xiii.
128
TETRADIS
. ἢ , e 4 e , 4 ^^
LIB I. vil. TG TOV yeyovevat λέγων, are μονογενὴς ὑπάρχων αὐτῷ, [ del. μα
4 ^ ^ e
avr, | TO TOU UT TEPHLAT OS κατατεθεν εἰς avTOv ὧδέ τως
MASS. I. xiv.
44 , * ^ ܠ 4 , ܢ 4 9 , 9
ἀπεκύησεν. Αὐτὴν τὴν πανυπερτάτην ATO τῶν ἀορατων καὶ ἀκα-
, ,
τονομάστων τούτων [ 2. τόπων] Τετράδα κατεληλυθέναι : σχή-
‘semen, [ f. |. postremitatis] quod depositum est in eum, sic
enixus est.
Illam qus est a summis. et ab invisibilibus, et
innominabilibus locis quaternationem descendisse figura muliebri
very highest power of the Pleroma;
οὗτος ἔλεγεν ἐν αὐτῷ τὴν μεγίστην ἀπὸ
τῶν ἀοράτων καὶ ἀκατονομάστων τόπων
ἔχειν δύναμιν. Ibid. Now between the
notions of Marcus and Colorbasus there
was a close affinity, and if this latter
heretic was the follower of Valentinus,
before mentioned as ἄλλος ris ἐπιφανὴς
διδάσκαλος αὐτῶν, we must refer once
more to the account of this disciple.
He held that there was an ineffable
principle of unity, though constituting
a tetrad, antecedently to βυθὸς and σιγή;
since therefore Marcus professed himself
to be μεγίστη δύναμις, it was a legiti-
mate deduction that he declared himself
to be μήτρα καὶ ἐκδοχεῖον τῆς Κολορβά-
σου σιγῆς; also that he was μονώτατος,
and, as being the outward manifestation
of the inherent povorys, that he was
also μονογενής, although this last as-
sumption may have been more à matter
of inference on the part of IRENJEUS,
than of positive assertion by Marcus.
For this proarchical tetrad is described
to us as wholly feminine, and the names
given express unity; μονότης and évó-
τῆς, μονὰς, and δύναμις ὁμοούσιος αὐτῇ,
ἣν καὶ αὐτὴ ὀνομάζω τὸ ἕν. Their four
qualitative attributes were inseparable
from them, and formed together a προ-
ἀρχὴ that was ἀνωνόμαστος, ἀνεννόητος,
ἄῤῥητος, and ἀόρατος. Hence the ܘ
γαμις μεγίστη to which Marcus laid
claim as inherent in himself, was ἀπὸ
τῶν ἀοράτων καὶ ἀκατονομάστων τόπων.
The reader may compare p. 98, n. r.
These considerations help to confirm the
suspicion that the διδάσκαλος ἐπιφανὴς
may have been Colorbasus, and that
Marcus, teaching like him that there was
a tetrad of unity antecedent to βυθὸς,
which in fact resided in himself, implied
that he was the matrix and source from
whence Bu@ds and Σιγὴ drew their ex-
istence. This solution of a considerable
difficulty is not advanced as entirely
free from objection; it is the best that
offers itself; and the reader may be
requested,
Si quid novisti rectius istis
Candidus imperti, si non, his utere
mecum. Hor. Ep. 1. 6.
3 Susceptorium. The ARUND. MS.
has as a marginal correction, but in an-
other hand, exceptorium; the emenda-
tion possibly of some collator of the
Greek Text.
3 The CLezRX. MS. has unitus; and
Pass. unctus. May not these represcnt
unitas in the Latin and μονότης in the
Greek !
4 HiPPOLYTUS tells us that Valen-
tinus pretended to a similar revelation
from the Logos, who appeared to him
as an infant; xal yap Οὐαλεντῖνος φά-
σκει ἑαυτὸν ἑωρακέναι wal8a νήπιον dpri-
γέννητον, οὗ πυθόμενος ἐπιζητεῖ τίς dp
εἴη. ‘O δὲ ἀπεκρίνατο λέγων, ἑαυτὸν ¢.
va. τὸν Λόγον᾽ ἔπειτα προσθεὶς τραγικόν
τινα μῦθον, ἐκ τούτου συνιστᾶν βούλεται
τὴν ἐπικεχειρημένην αὐτῷ αἵρεσιν. ἸΤού-
τῳ τὰ ὅμοια τολμῶν ὁ Μάρκος, λέγει ἔλη-
λυθέναι πρὸς αὐτὸν σχήματι γνναικείῳ
τὴν τετράδα. κιτ.Ὰ. HiPPOL. Philos.
VI. 42.
5 Defectus is not found in any MS.
and was added by FEUARDENT before
APPARITIO. 129
4 ^
. ματι γυναικείῳ πρὸς αὐτὸν, ἐπειδή, φησι, τὸ ἄῤῥεν αὐτῆς 6 LIB. ܐ vill).
` κόσμος φέρειν οὐκ ἠδύνατο, καὶ μηνύσαι αὐτὴ τὶ ἣν, | Hipp. MASS L xbv.
[ d ^ — À——
αὐτὴν ἥτις ἣν] καὶ τὴν τῶν πάντων γένεσιν, ἣν οὐδενὶ πώποτε
Oe ܘ ܘ )δὲ 4 θ P * ܬܝ , , Hi
οὐδὲ Θεῶν οὐδὲ ἀνθρώπων ἀπεκάλυψε, τούτῳ μονωτάτῳ | Hipp.
ܝܝ ^ ^
μόνῳ] διηγήσασθαι, οὕτως εἰποῦσαν' ὅτε τὸ πρῶτον ὁ Πατὴρ
2 "ὃ l o II a 0. 4 e 9 ’ 4 3 9 / e ,
e ܐܬ [ . à Ἰ]ατὴρ ov εἷς] ὁ ἀνεννόητος καὶ 3 ἀνούσιος, 6 μήτε
ܕ ܐܦ , 052A 70 Xr 4 ܒ ¶ »»e e
appev μήτε θῆλυ, ἠθέλησεν αὐτοῦ τὸ appyrov [ supple ex Hipp.
ῥητὸν | γεννηθῆναι | Hipp. γενέσθαι] καὶ τὸ ἀόρατον μορφω-
~ ܠ e^
θῆναι, ἤνοιξε TO στόμα καὶ προήκατο λόγον ὅμοιον αὐτῷ" ὃς
4 e “δ IR 9 “δ 4“ ^ ἃ ^ 9 A ^
παραστὰς ὑπέδειξεν inp. ἐπέδ.)] αὐτῷ ὃ ἣν, αὐτὸς τοῦ
, , a , *H óc , , ~ 9 P > ;
aopaTov μορφὴ Paves. € ἐκφωνησις τοῦ ὀνόματος ἐγένετο
ad eum: (quoniam, inquit, ejus masculinum mundus ferre
non poterat) et ostendisse quoque semetipsam qus esset, et
universorum genesim, quam nemini unquam neque deorum
neque hominum revelavit, huic solo enarrasse, ita dicentem:
Quando primum Pater, cujus Pater nemo est, qui est inexcogi-
tabilis et insubstantivus, qui neque masculus neque fcemina est,
voluit suum inenarrabile *narrabile fieri, et quod invisibile sibi est,
formari; aperuit os, et protulit Verbum simile sibi: quod adsis-
tens ostendit ei quod erat ipse, cum invisibilis forma apparuisset.
semen, it has therefore been removed.
This latter word also has no counterpart
in the Greek ; I imagine it arose from pos-
tremitatis, the translation of ὑστερήματος
in the Pref. of Lib. 11. This word there-
fore is inserted within brackets.
1 rà ἄῤῥεν, das Münnliche, das
verborgene, unbegreifliche Wesen ; das
weibliche, die fassliche Offenbarung ;
das Mannliche, heisst es daher, konnte
die Welt nicht fassen. NEANDEB, 169.
3 For ὥδνεν HIPPOLYTUS haa αὐτοῦ;
the translator indicates the words ᾧ
πατὴρ οὐδεὶς, which possibly stood in
the original text; ᾧ πατὴρ would easily
be omitted as following ὁ Πατὴρ, and
the word οὐδεὶς then took the form of
ܗܫ ܬ in some copies, and of αὐτοῦ in
others. Hence Neander says, p. 170, Als
zuerst der ursprungslose Vater Leben
aus sich zu verbreiten den Trieb fühlte.
3 ἀνούσιος. The reader will bear in
mind the twofold sense that οὐσία bore,
VOL. I.
while as yet the language of theology
was vague and loose. Most usually it
is found to convey the same meaning as
our word Being, without reference to
materiality; but it also meant material
substance, see p. 43, and in this sense
alone the Deity can be said to be ἀνούσιος.
But, as the Gnostic argued, the Divine
Being is incomprehensible, our own
being is in a certain sense comprehensi-
ble, therefore the same idea not attach-
ing to both, τὸ elya: cannot be predi-
cated of creature and Creator alike.
GREABE’S note should be consulted. Com-
pare also note 2, p. 108. HIPPOLYTUS
has the same word.
4 The CLERMONT MS. omits narra-
bile in the Latin, and the Greek text
of EPIPHANIUS is without ῥητὸν, the
word however is preserved by HiPPoLY-
TUS. It was omitted in both cases from
the usual cause of error, a sequence of
similar syllables.
9
130 THEOSOPHIA
LIB. 1. viii. τοιαύτη ἐλάλησε λόγον TOv πρῶτον τοῦ ὀνόματος αὐτοῦ, H
GR. I. x. 1. P m
MASS. 1. xiv. ܀ ܗ 1 EO e ܕ * ^ , ,
i’ ἥτις v ἀρχὴ, Kat ἣν ἡ συλλαβὴ αὐτοῦ στοιχείων τεσσάρων. ܵܐ
~ . ܝ a a
᾿Επισυνῆψε | Hipp. ἔπειτα συνῆψε] τὴν δευτέραν: καὶ ἣν καὶ
9 , , e aA Xf! 4 , I . 9
αὐτὴ στοιχείων τεσσάρων. Ἑξῆς ἐλάλησε τὴν TpiTnV^* καὶ ἣν
4 9 A , , ܠ a a ^ 4
καὶ αὐτὴ στοιχείων δέκα. Kai τὴν μετὰ ταῦτα ἐλάλησε: καὶ
9 , -
ἣν kai αὐτὴ στοιχείων δεκαδύο. ᾿Ε γένετο οὖν ἡ éxdwvgats " τοῦ
ܠ ܝܢ ? , ܗܘ , ^ δὲ e
ὅλον ονόματος στοιχείων μὲν τριάκοντα, συλλαβῶν δε τεσσα-
4 ^ ,
pev. "Exaerov δὲ τῶν στοιχείων ἴδια γράμματα, xai ἴδιον κα.
χαρακτῆρα, καὶ ἰδίαν ἐκφώνησιν, καὶ σχήματα, καὶ εἰκόνας
ey 4 δὲ 4. ^ 4Φ a ܢ 9 , 0 ^ 1
ἔχειν, Kat μηδεν αὐτῶν εἶναι, ὃ τὴν ἐκείνου καθορᾷ popdn)»,
. 9 ܢ e . ܢ ^f 9 9 a 90 ,
οὕπερ αὐτὸς | Hipp. αὐτὸ] στοιχεῖον ἐστιν αλλα οὐδὲ γινω-
σκει [γινώσκειν] αὐτὸν, οὐδὲ μὴν τὴν τοῦ πλησίον αὑτοῦ
Enuntiatio autem nominis facta est talis: Loquutus est verbum
primum nominis ejus; fuit ἀρχὴ» et *syllabe [syllabe] ejus lite-
rarum quatuor. Conjunxit et secundam, et fuit hec literarum
quatuor. Post loquutus est et tertiam, et fuit hzc literarum x.
Et eam, quas est post hsec, loquutus est, et fuit ipsa literarum
xi. Facta est ergo enuntiatio universi nominis, literarum xxx,
syllabarum autem quatuor. Unumquodque autem elemento-
rum suas literas, et suum characterem, et suam enuntiationem,
et figurationes, et imagines habere: et nihil eorum esse, quod
illius videat formam, ‘neque ipsum super elementum est. Sed
nec cognoscere eum, sed ne quidem proximi ejus unumquodque
1 HiPPOLYTUS has ἥτις ἥν.
3 τοῦ ὅλου ὀνόματος, £ ¢. of the Ple-
roma, for the Valentinian alwvoyovla is
exactly expressed by the (4 + 4 + 10+ 12)
elementary letters of which the Divine
name was declared to consist, the four
σνυλλαβαὶ are, of course, the four onic
groups that are summed in the bracket-
ted numbers ; the only variation is that
the Valentinian ogdoad 1. § 1 is sepa-
rated into two Marcosian tetrads.
3 Syllabe, having been written after
the Greek orthography, was eventually
copied as the plural.
4 Neque ipsum. The MSS. agree in
reading neque ipsum super el. aa though
the Greek copy had been written οὐδὲ
αὐτὸ ὑπὲρ στοιχεῖόν ἐστιν GRABE and
(8108 alter the translation to cujus
ipsum, that it may express the evidently
genuine Greek text. But the words of
HIPPOLYTUS agree with that of EPrPHA-
NIUS; the Latin shews a clear instance
of corruption prior to the translation.
The word στοιχεῖον is to be identified
with the several ZEons of the Pleroma,
all of whom, with the exception of
Nus, were ignorant of the nature of
Bythos, and of the emanations preceding
them.
5 There was a gradual deterioration
therefore in the Pleroma ; PH1L0’s illus-
tration, in speaking of the similarly
degenerating tendency of man, may be
quoted, for it deserves to be known.
Ilapawdjocow δὲ πάθος καὶ ἡ μαγνῆτις
ἐπιδείκνυται λίθος, τῶν γὰρ σιδηρῶν δακ-
τυλίων ὁ μὲν αὐτῆς ψαύσας, βεβαιότατα
ELEMENTALIS. 131
ἕκαστον ἐκφώνησιν ᾿' πολιορκεῖ, | Hipp. γινώσκειν] ἀλλὰ ὁ
9 #8 9 a e 4 ^ , ܝ 4 e ^
αὐτὸς ἐκφωνεῖ, ws τὸ πᾶν ἐκφωνοῦντα, τὸ ὅλον ἡγεῖσθαι
9 , "E ܝ 4 , ^ .4 ܬ DA ܠ tà
ὀνομάζειν. καστον γὰρ αὐτῶν μέρος ὃν τοῦ ὅλου, τὸν ἴδιον
a ^ , ^
ἦχον ὡς TO πᾶν ὀνομάζειν, καὶ μὴ παύσασθαι ἠχοῦντα, " μέχρι
e , , ^ ܝ
Srov ἐπὶ τὸ ἔσχατον γράμμα ToU ἑκάστου | Hipp. ἐσχάτου]
στοιχείου μονογλωσσήσαντος καταστῆσαι | Hipp. μονογλωτ-
ܫܝ 4 ^
τήσαντι καταντῆσαι ]. Τότε δὲ καὶ τὴν ἀποκατάστασιν τῶν
4 ܠ 9 a , 4 ܘ , ܒ 0A
wy ἔφη γενέσθαι, Grav τὰ πάντα κατελθόντα εἰς TO ev
, , ܠ ܬ 9 * 4 , 9 , > 9 ,
γράμμα, μίαν καὶ τὴν αὐτὴν ἐκφώνησιν ἠχήση" ἧς ἐκφωνήσεως
9 P? a 9 4 ܝ ^ , e ^^ e , ܠ ܠ
εἰκόνα TO ἀμὴν ὁμοῦ λεγόντων ἡμῶν ὑπέθετο εἶναι. ܘ de
, ^
φθόγγους ὑπάρχειν τοὺς μορφοῦντας Tov ἀνούσιον καὶ ἀγέν-
vyrov Δἰῶνα' καὶ εἶναι τούτους μορφὰς, ἃς ὁ Κύριος ἀγγέλους
4 ^ ^
εἴρηκε, τὰς διηνεκῶς βλεπούσας τὸ πρόσωπον τοῦ Ilarpós.
enuntiationem scire, sed quod ipse enuntiat, ita omne quod
enuntiat, illud quod est totum nominet. Unumquemque enim
ipsorum, pars existens totius, suum sonum quasi omne nominare,
et non cessare sonantia, quoadusque ad novissimam literam
novissimi elementi singulariter enuntiata deveniant.
autem et redintegrationem universorum dicit futuram, quando
omnia devenientia in unam literam, unam et eandem consona-
tionem sonent, eujus exclamationis imaginem, Amen simul
dicentibus nobis, tradidit esse?. Sonos autem eos esse qui for-
mant insubstantivum et ingenitum Zona, et esse hos formas,
LIB. I. viii. 1.
GR. I. x. 1.
MASS. I. xiv.
' Tunc 1 cor. xv. $8.
quas Dominus Angelos dixit, quse sine intermissione vident Matt. xvii.
faciem Patris.
κρατεῖται᾽ ὁ δὲ τοῦ ψαύσαντος «rro: éx-
κρέμεται δὲ καὶ τρίτος δευτέρου, καὶ τέ-
ταρτος τρίτου, καὶ πέμπτος τετάρτου, καὶ
ὁτέρων ἕτεροι κατὰ μακρὸν στοῖχον ὑπὸ
μιᾶς ὁλκοῦ δυνάμεως συνεχόμενοι, πλὴν
δὲ οὐ τὸν αὐτὸν τρόπον" ἀεὶ γὰρ οἱ πόῤῥω
THs ἀρχῆς ἀπηρτημένοι χαλῶνται, διὰ τὸ
τὴν ὁλκὴν ἀνεῖσθαι, μήκεθ᾽ ὁμοιῶς σφίγ-
yew δυναμένην. π. T. κοσμοτ.
1 HiPPoLYTUS preserves the true
reading, ywaéoxew. This word written
in capitals, might, with a slight mutila-
tion, be mistaken for TIoAIoPKEIN, e. g.
TINOQCKEIN, where II = TI, AI- N.
83 Qu'on se fasse, says MATTER,
d'apres cela une idée des profondeurs
revélées à Marcus sur le nom entier du
pere, qui fut avant tous les autres étres,
qui les renfermes tous lui méme. II. 4.
So NEANDER, p. 170. Die Sylben sind
also die onenrethen, jeder | einzelne
Buchstabe der Sylbe etn Aion. Jeder
4Eon enthalt in ach das gittliche Wesen,
nur nach einer besonderen Richtung hin,
mit Vorherrschen einer besondern Form
entfaltet und gestaltet, jeder Aion um-
fasst daher tn sich eine ganze Welt, wird
Schipfer einer groesen Reihe von Wesen,
indem die in thm liegende Lebenskeime
sich entfalten und selbstándig werden.
3 esse is transferred to the end of the
sentence, on the faith of the CLERM.
ARUND. and Voss. MSS., as well as of
the Greek text on Amen, see p. 150, n. 2.
9—2
132 RATIONES
LIB. 3 viti 9.
MASS. r xiv.
4 4 * » ܬ , ܒܝ e 4 4 a
2. Ta de ὀνόματα τῶν στοιχείων τὰ puta Kat κοινα
[H. Kowa Kat ῥητὰ], Aiwvas καὶ λόγους, καὶ ῥίζας, καὶ ܘܡ
σπέρματα, καὶ πληρώματα, καὶ καρποὺς ὠνόμασε. Ta δὲ καθ᾽ Μ8
ἕνα αὐτῶν καὶ ἑκάστου ἴδια ἐν TG ὀνόματι τῆς ܢܬܐ
Ὥς [1. ὦ ὧν στοιχείων τοῦ
9 . ܐܗ 4
ἐσχατου Η.] [4 ὕστατον] γράμμα
, ܢ ܨܝ e ^ I ܕ , ܕ
φωνὴν προήκατο τὴν αὑτοῦ" 0 [ suppl. ὁ. Η.] ἦχος ἐξ-
ελθὼν κατ᾽ εἰκόνα τῶν στοιχείων στοιχεῖα ἴδια ἐγέννησεν"
σίας ἐμπεριεχόμενα νοεῖσθαι ἔφη.
ܝ
στοιχείου TO ὕστερον
ἐξ ὧν τά τε ἐνταῦθα κατακεκοσμῆσθαί [ Hi ‘pp. dtaxex. | pra,
[ τὰ Η.}
γράμμα αὐτὸ, tov ὁ ἦχος ἣν συνεπακολουθῶν τῷ ἤχῳ καὶ τὸ
[κάτω, H. | ὑπὸ τῆς συλλαβῆς τῆς ἑαυτοῦ ἀνειλῆφθαι ἄνω
ὁλέγει εἰς ἀναπλήρωσιν τοῦ ὅλου: μεμενηκέναι δὲ εἰς τὰ
CTS δὲ στοιχεῖον αὐτὸ
καὶ τῶν πρὸ τούτων γεγενῆσθαι. 3Γὺ μέν τοι
, ܬ a e ܨܢ ܨ ,
κάτω TOV NXOV, ὥσπερ ἔξω pipevra.
9 4? a M ܝ M ^ 9 ? ^ te ^ ^
ad ov TO γραμμα cvv τῇ εκφωνήσει τῇ ἑαντοῦ συγκατῆλθε
, a , , , * «4
κάτω, ὃ [ dele ὃ] γραμματων εἶναί φησι τριάκοντα, καὶ ἕν
2. Nomina autem elementorum communia et enarra-
bilia /Eonas, et verba, et radices, et semina, et plenitudines, et
fructus vocavit. Singula autem ipsorum et uniuscujusque
propria in nomine Ecclesi» contineri et intelligi ait. Quorum
elementorum novissimi elementi ultima litera vocem emisit
suam, cujus sonus exiens secundum imaginem elementorum
elementa propria generavit: ex quibus et quse sunt hic. dispo-
sita dicit, et ea quse sunt ante heec, generata. Ipsam quidem
literam, cujus sonus erat consequens sonum deorsum, a syllaba
sua Sursum receptam dieit, ad impletionem universi: reman-
&iseo autem deorsum sonum quasi foras projectum. . Elementum
autem ipsum, ex quo litera cum enuntiatione sua descendit
deorsum, literarum ait esse xxx, et unamquamque ex his xxx
ὁ ἦχος, t.e. Achamoth, who accord- here expunged. They are evidently a ܐ
ing to the Pantheistic notions of the
East, is said to have given birth to the
material elements, after the type of the
divine στοιχεῖα.
* i.e. the Demiurge, seven hea-
vens, &c.
3 The Aon Sophia of VALENTINUS.
4 Four words, rd ἦχος τῷ ἤχει, are
marginal interpolation, and are neither
found in HtPPOLYTUS nor acknowledged
by the translator; the four words more-
over involve two solecisms.
5 HIPPOLYTUS has λέγει, the trans-
lator dicit, the usual reading λέγειν is
therefore corrected without scruple.
5 +d στοιχεῖον is here the Pleroma.
MARCOSIORUM. 133
t ^ y e , ? , ^ ܗ
P. €kagcTOV τῶν τριάκοντα Ὑγραμματων ev εαυτῷ ἔχειν erepa VIB.L viis.
SS. I. xiv , ^ ,
γραμματα, δι᾽ ov [ H. l. ὧν] τὸ ὄνομα τοῦ γράμματος ὀνομά- ΚΑΤ ®
A ? , % @ 7 » , ,
ζεται" καὶ αὖ πάλιν τὰ ἕτερα dt ἄλλων ὀνομάζεσθαι γραμ-
,
μάτων, καὶ Ta ἄλλα ot ἄλλων: ὡς [Η. l. ὥστε] εἰς ἄπειρον
a 4 ? , ^ ^ 4 , 4
ἐκπίπτειν τὸ πλῆθος τῶν γραμμάτων. Οὕτω à ἂν σαφέστερον
μαθοις τὸ λεγόμενον"
Τὸ δέλτα στοιχεῖον γράμματα ἐν ἑαυτῷ ἔχει πέντε, .3
ὃ 4 4 ^ 4 , ܠ 4 Az ܠ δὲ 4 δέλ =< ,
αὐτὸ δὲ τὸ δέλτα, καὶ τοῦ et, καὶ τὸ λαμβδα, καὶ τὸ ταῦ, καὶ
ܪ ^
καὶ ταῦτα πάλιν τὰ γράμματα δι᾽ ἄλλων ypade- ܘܐ τὸ
ται γραμμάτων, καὶ τὰ ἄλλα δι᾽ ἄλλων. Ei οὗν ἡ πᾶσα
v ܝܝ 8 9 , 9 ܝ 9 ^ , e
ὑπόστασις TOU δέλτα εἰς ἄπειρον ἐκπίπτει, ἀεὶ ἄλλων ἄλλα
a ^ ܨ , ὃ δ 1 , ,
γράμματα γεννώντων, Kal διαδεχομένων ἄλληλα, πόσῳ μάλ-
λον ἐκείνου τοῦ στοιχείου μεῖζον εἶναι τὸ πέλαγος τῶν
e 7 e DÀ ܝ 0 ܠ 4 ܬ ܘ ,
γραμμάτων; Kai ¢ τὸ tv γράμμα οὕτως ἄπειρον, ὅρα ὅλου
τοῦ ὀνόματος τὸν βυθὸν τῶν γραμμάτων, ἐξ ὧν τὸν προ-
πάτορα ἡ Μάρκου Σιγὴ συνεστάναι ἐδογμάτισε. "Διὸ καὶ
τὸν Πατέρα ἐπιστάμενον τὸ ἀχώρητον αὑτοῦ, δεδωκέναι
aA a 44 e , 9 ^^ 4 4 , ^
τοῖς στοιχείοις, ἃ καὶ Αἰῶνας καλεῖ, ἑνὶ ἑκάστῳ αὐτῶν τὴν
literis in semetipsa habere alias literas, per quas nomen litere
nominatur. Et rursus alias per alias nominari literas, et alias
per alias, ita ut in immensum decidat multitudo literarum.
Sic autem planius disces quod dicitur;
8. Delta elementum literas habet in se quinque, et ipsum
A, et E, et A, et T, et A, et hee rursus litere per alias scri-
buntur literas, et alie per alias. Si ergo universa substantia
Deltze in immensum decidit, aliis alias literas generantibus et
succedentibus alterutrum, quanto magis illius elementi majus
esse pelagus literarum * Et si una litera sic immensa est, vide
totius nominis profundum literarum, ex quibus Propatora Marci
Silentium constare docuit. Quapropter et Patrem scientem in-
capabile suum, dedisse elementis, que et /Eonas vocat, unicuique
1 The reading of H1PP.; seep. 146,n.r.
2 Da das unendlichen Wesen Gottes
von keinem erfasst werden kann, und
jede Mon seine eigene Welt in sich
tragt, die er zum Daseyn bringen soll,
so heisst es, keiner der 7Eonen kennt
die Aussprache und Schriftzüge des an-
dern, ein jeder glaubt in dem was er
selbst für sich ausspricht, das Ganze
auszusprechen, ἃ. 8. f. NEANDER, 171.
3 This word is written pelagos in the
ARUND. MS. with τὸ superscribed, but
in another hand. The translator most
probably used the Greek termination.
134 RATIONES
viti. 3. )Δ) , , , ^ ܪ AES Y ܗ 0 ὅλον
LIB.Lvii3. δίαν ἐκφωνησιν ἐκβοᾷν, διὰ τὸ μὴ δύνασθαι ἕνα τὸ ὅλο ΠΝ
MASS: |. xiv. ἐκ φων εἶν. vi ܘ
ܒܝ 4 , * ^ a a 9 ^ e
4. Ταῦτα δὲ σαφηνίσασαν αὐτῷ τὴν τετρακτὺν εἰπεῖν
θέλω δέ σοι καὶ αὐτὴν ἐπιδεῖξαι τὴν ᾿Αλήθειαν. Κατή-μῳ
γαγον γὰρ αὐτὴν ἐκ τῶν ὕπερθεν δωμάτων, tv’ ἐσίδης αὐτὴν
γυμνὴν, καὶ καταμαθοις [Η. καταμάθης] τὸ κάλλος αὐτῆς
ἀλλὰ καὶ ἀκούσης αὐτῆς λαλούσης, καὶ θαυμάσης τὸ φρόνημα
αὐτῆς. Ὅρα οὖν κεφαλὴν ἄνω, τὸ ἄλφα καὶ τὸ e, [Η. τὸ σα
πρῶτον ἄλφα w | τράχηλον de B xai x^, ὥμους ἅμα χερσὶ
y καὶ x, στήθη ὃ καὶ ®, διάφραγμα [Η. φραγμα] € ܐܘܬ v,
γῶτον [Η. κοιλίαν] ζ καὶ τ, κοιλίαν [Η. αἰδοῖα] ἢ καὶ ܟ
μηροὺς θ καὶ p, γόνατα ܬ καὶ T, κνήμας κ καὶ o, σφυρὰ λ
καὶ E, πόδας μ kai v. Τοῦτό ἐστι τὸ σῶμα τῆς κατὰ τὸν
μάγον ᾿Αληθείας: τοῦτο τὸ σχῆμα τοῦ στοιχείου, οὗτος
ὁ χαρακτὴρ τοῦ γράμματος. Kal καλεῖ τὸ στοιχεῖον τοῦτο
“"Ανθρωπον" εἶναί τε πηγήν φησιν αὐτὸ παντὸς λόγου, καὶ
eorum suam enuntiationem exclamare, eo quod non possit unum,
illud quod est totum enuntiare.
4. Hee itaque exponentem ei quaternationem dixisse [ de-
disse, MSS. Cr. Ar. Voss. &oc.]: Volo autem tibi et ipsam osten-
dere Veritatem. Deposui enim illam de superioribus sdificiis,
ut circumspicias eam nudam, et intuearis formositatem ejus ; sed
et audias eam loquentem, et admireris sapientiam ejus. Vide
quid igitur in caput ejus sursum, primum A et Q. Collum autem
B et Y. Humeros cum manibus Γ et X. Pectus A et d.
Cinetum E et Y. Ventrem Z et 'T. Verenda H et =. Fe-
mora O et P. Genua I et Π. Tibias K et O. Crura A et =.
Pedes M et N. Hoc est corpus ejus, que est secundum ma-
gum, Veritatis; hec figura elementi, hic character liters. Et
vocat elementum hoc, Hominem: esse autem fontem ait eum
1 So HiPPOLYTUS; Gr. and Mass.
θέαν δή.
3 Ἄνθρωπον. The Ophites or Naas-
senes (from &/M) serpens) were the pre-
cursors of Gnosticism, and they first
borrowed the Cabbalistic notion of the
Adam Cadmon or Adam Elion, from
whom the Jews were taught to believe
that their souls were derived; e.g. in
the Book "oon DD it is said, DK
YON DIN NOW). "yb DUM Op
Ye are called men (Adam) because of
the (spiritual) soul that you receive from
the Supreme Adam : but the heathen are
not dignified by this name, as receiving
& mere animal soul or 083 from the
Adam Belial, or xoixós of the Gnostic.
HiPPOLYTUS says of the Naassenes : ov-
i. ἀρχὴν πάσης φωνῆς, καὶ παντὸς ἀῤῥήτου ῥῆσιν, καὶ τῆς (18:1 1:4.
^ 9 ^ 8 ܕ ^ 4 K ,44 ܝܐ
αἱ τοῦτο μὲν TO σῶμα αυνυτῆς.
MARCOSIORUM.
, ^ ,
σιωπωμένης Σιγῆς στόμα.
135
Σὺ de μετάρσιον ἐγείρας τὸ | H. adj. τῆς ] διανοίας νόημα,
τὸν αὐτογεννήτορα καὶ πατροδότορα [Η. γεννήτορα καὶ προ-
, ܠ 9
πάτορα] λόγον ἀπὸ στομάτων ᾿Αληθείας ἄκουε.
omnis verbi, et initium universs vocis, et omnis inenarrabilis
enarrationem, et taciti Silentii os. Et hoc quidem corpus ejus.
Tu autem sublimius allevans sensus intelligentiam, Autogenitora
et Patrodotora verbum ab ore Veritatis audi.
τοι τῶν ἄλλων ἁπάντων παρὰ τὸν αὐτῶν
λόγον τιμῶσιν ἄνθρωπον καὶ υἱὸν ἀνθρώ-
που. Ἔστι δὲ ἄνθρωπος οὗτος ἀρσενό-
θηλυς, καλεῖται δὲ ᾿Αδάμας wap’ αὐτοῖς"
ὕμνοι δὲ εἰς αὐτὸν γεγόνασι πολλοὶ καὶ
ποικίλοι᾽ οἱ δὲ ὕμνοι, ὡς δι’ ὀλίγων εἰπεῖν,
λόγονται wap’ αὐτοῖς τοιοῦτόν τινα τρό-
ܗܐ ᾿Απὸ σοῦ, Πάτερ, καὶ διὰ σὲ, μῆτερ,
τὰ δύο ἀθάνατα ὀνόματα αἰώνων γονεῖς,
πολῖτα οὐρανοῦ, μεγαλώνυμε ἄνθρωτε.
Philos. v.6. Again, the spiritual seed
or ὁ ἔσω ἄνθρωπος, was an efflux ἀπὸ
τοῦ ἀρχανθρώπου ἄνωθεν ᾿Αδαμάντος,
v. 7, which is a close copy of the Cab-
balistic $Y DUN. This Adamas in
their system, then, was the higher or
spiritual principle of Man, perfectly dis-
tinct from the animal principle, (HIPP.
Philos. v. 6), as the soul of man is dis-
tinct from his body; no wonder then
that man, fashioned after this exalted
prototype should be placed at the head
of creation, accordingly, Ναασσηνοὶ ἄν-
θρωπον καλοῦσιν τὴν πρώτην τῶν ὅλων
ἀρχὴν, τὸν αὐτὸν καὶ υἱὸν ἀνθρώπου" τοῦ-
τον δὲ τριχῇ διαιροῦσν. Ἔστι μὲν γὰρ
αὐτοῦ, φασὶ, τὸ μὲν νοερὸν, τὸ δὲ ψυχικὸν,
τὸ δὲ χοῖκόν. Καλοῦσι δὲ αὐτὸν ᾿Αδάμαν,
καὶ νομίζουσι τὴν εἰς αὐτὸν εἶναι γνῶσιν
ἀρχὴν τοῦ δύνασθαι γνῶναι θεόν. Philos.
x. 9. Τὸ also may be noted as worthy
of remembrance that this belief in a
twofold humanity perfectly distinct,
and of successive development in order
of creation, was deduced by the Jews
from the book of Genesis, where man is
said to have been created first, in the
likeness of God, Gen. i. 27, and after-
wards, of the dust of the earth, Gen. ii.
7. PHILO clearly expresses this notion,
T. T. κοσμοπ. In commenting upon
Gen. ii. 7, he says, ἐναργέστατα καὶ διὰ
τούτου παρίστησιν ὅτι διαφορὰ παμμεγέ-
θης ἐστὶ τοῦ τε νῦν πλασθέντος ἀνθρώπον,
καὶ τοῦ κατὰ τὴν εἰκόνα θεοῦ γεγονότος
“πρότερον. ‘O μὲν γὰρ διαπλασθεὶς ἤδη,
αἰσθητὸς, μετέχων ποιότητος, ἐκ σώματος
καὶ ψυχῆς συνεστὼς ἀνὴρ 9 γυνὴ, φύσει
θνητὸς dy ὁ δὲ κατὰ τὴν εἰκόνα, ἰδέα res,
ἢ γένος, # σφραγὶς, νοητὸς, ἀσώματος,
οὔτ᾽ ἄῤῥην οὔτε θῆλυ, ἄφθαρτος φύσει,
τοῦ δὲ αἰσθητοῦ καὶ ἐπὶ μέρους ἀνθρώπου
τὴν κατασκευὴν σύνθετον εἶναί φησιν ἐκ
γεώδους οὐσίας καὶ πνεύματος θείου.
There can be little doubt, I think, but
that St Paul, who was so well versed in
Jewish philosophy as well as theology,
had these notions in view when he drew
a contrast between the first and second
Adam, in 1 Cor. xv. As St John adopted
the current term Λόγος, and shewed that
there was no impropriety in it if cor-
rectly understood, so St Paul contrasts
the natures of the first and second
Adam; but the terms must be understood
in a Christian and theological, and not
in a Jewish and philosophical sense.
The adoption of these terms severally
by the Evangelist and St Paul stopped
their misuse by heresy, and when the
Gnostic age had passed away, the true
catholic meaning of these terms was the
only one that remained.
LIB. 1. viii. 5.
GR. I. x. 3.
MASS. T. xiv.
136 RATIONES
^ 4 ’ 4 , , 9 ܣ
5. Ταῦτα de ταύτης εἰπούσης, προσβλέψασαν αὐτῷ
4 ^
τὴν ᾿Αλήθειαν, καὶ ἀνοίξασαν τὸ στόμα λαλῆσαι λόγον"
ܠ δὲ λ , ܨ [4 0 a ܨܝ ܬ , 0
τὸν de λόγον ὄνομα γενέσθαι, xai τὸ ὄνομα γενέσθαι
Η. εἶ ܢ 0 ) i 0 X 0
[ . εἶναι] τοῦτο, Ὁ γινώσκομεν καὶ λαλοῦμεν, βριστον
᾿Ιησοῦν: ὃ καὶ ὀνομάσασαν αὐτὴν παρ᾽ αὐτῇ | H. παραυτίκα
^ ܠ [4 ^ 4 ^ , ad
σιωπῆσαι,] καὶ σιωπήν. Ἰ]ροσδοκῶντος δὲ τοῦ Μάρκου πλεῖόν
τι μέλλειν αὐτὴν λέγειν, πάλιν ἡ τετρακτὺς παρελθοῦφα
4 4 , , e 9 a e , 4 ܝ
εἰς TO μέσον, φησίν: ὡς εὐκαταφρόνητον ἡγήσω τὸν λόγον,
a 4 A , ^ , A , » , ^n? e
ov ἀπὸ στομάτων τῆς Αληθείας ἤκουσας" ov τοῦθ᾽, ὅπερ
ܒ ܚ ,
oldas kai δοκοῖς, παλαιόν [ H. l. δοκεῖς ἔχειν, πάλαι] ἐστιν
» ܥ 9 , ܙ ܢ ܒܝ 9 ܨ , 4 ܬ
ὄνομα' φωνὴν yap μόνον ἔχεις αὐτοῦ, τὴν de δύναμιν ἀγνοεῖς.
^ , 4
Ἰησοῦς μὲν yap ἐστιν ᾿ ἐπίσημον ὄνομα, ἕξ ὧν [Η. l. ἔχον]
, , ^ ^
γράμματα, ὑπὸ πάντων "τῶν τῆς κλήσεως γινωσκόμενον. To
b. Hsc autem cum dixisset illa, attendentem ad eum
Veritatem, et aperientem os, 'locuta est verbum: verbum
autem nomen factum, et nomen esse hoc quod scimus et loqui-
mur Christum Jesum; quod cum nominasset, statim tacuit.
Cum autem putaret Marcus plus aliquid eam dicturam, rursus
Quaternatio veniens in medium ait: Tanquam contemptibile
putasti esse verbum, quod ab ore Veritatis audisti. Non hoc
quod scis et putas habere, olim est nomen. Vocem enim tan-
tum habes ejus, virtutem autem ignoras. Jesus autem est
insigne nomen, sex habens literas, ab omnibus qui sunt voca-
+400-+ 200) -888. That this is the mean-
ing of ἐπίσημον in this place is evident
from the words found in 1r. xli. Falsa est
1 ἐπίσημον, i.e. an arithmetical sym-
bol. There were three ἐπίσημα in the
Greek notation; the ἐπίσημον Bai or
digamma, having the power of 6, the
ἐπίσημον κόππα for go, and the ἐπίσημον
σανπῖ for goo; see SOALIGER, Animadv.
in Euseb. 112, 115, 116. It is remark-
able that each of these three characters
were in form similar to the Samaritan
letters expressed by their names, the
equivalents for the Hebrew }, D, and U.
According to the Valentinian notion the
name 'Igco0s expressed 888, and for this
reason was called ἐπίσημον ὄνομα, not
because it consisted of six letters, as
some have supposed, forgetting that
there were other éxlonua besides the
βαῦ--6, but because the letters, of which
the name is composed, symbolised that
mystic number, e.g. (1048+200+70
ergo episemi eorum redditio, e£ numerus
eorum eversus est manifeste.
2 γῶν τῆς κλήσεως, meaning the Ca-
tholic Church, for from the earliest days
the gnostic party made a threefold dis-
tinction in the Church, corresponding
with their triple division of humanity
into the spiritual, the animal, and the
material; οὕτω φάσκουσι τριγενῇ, ἀγγε-
λικὸν, ψνχικὸν, xotxdy’ καὶ τρεῖς εἶναι
ἐκκλησίας, ἀγγελικὴν, ψυχικὴν, χοϊκήν"
ὀνόματα δὲ αὐταῖς ἐκλεκτὴ, κλητὴ, alx-
μάλωτος. HripPOLYT. Phil. ±. $. Dida
modern writer borrow his notion of the
** Church in chains" from ancient heresy ἢ
3 locutam esse is required by the con-
text.
=
)
MARCOSIORUM. 137
4 A ^ ^ ^
ܐ δὲ παρα τοῖς Αἰῶσι τοῦ Ἰ]ληρώματος πολυμερὲς τυγχάνον, LID. I. vii 6.
» ^ Xd
-45 ἄλλης ἐστὶ μορφῆς, καὶ ἑτέρον τύπου, γινωσκόμενον ὑπ᾽ MASS L xiv.
ἐκείνων τῶν "συγγενῶν, ὧν τὰ μεγέθη παρ᾽ αὐτῶν [ H. αὐτῷ]
ἐστι διαπαντός.
6. Ταῦτ᾽ οὖν τὰ παρ᾽ ὑμῖν εἰκοσιτέσσαρα γράμματα
ἀποῤῥοίας ὑπάρχειν γίνωσκε τῶν τριῶν δυνάμεων eikovi-
ܝ ܠ ^ ^
Kas, τῶν περιεχουσῶν [Η. habet ἐμπεριεχουσῶν] τὸν ὅλον
ܬ , 4 4 , 7 ܓܒ 4 4 ἢ) ,
τῶν ἄνω στοιχείων Tov ἀριθμόν. Ta μὲν yap ἄφωνα γραμ-
ματα ἐννέα νόμισον εἶναι τοῦ Ἰ]Πατρὸς καὶ τῆς ᾿Αληθείας, διὰ
4 4 , 9 4 > , 4 ܠ ;ܐ ܀ ܕ 9
TO αφώνους αὐτοὺς εἴναι, τουτέστιν ἀῤῥήτους kai ἀνεκλα-
λήτους. Ta δὲ ἡμίφωνα ὀκτὼ, ὄντα τοῦ Λόγον καὶ τῆς
Ζωῆς, διὰ τὸ μέσα ὥσπερ ὑπάρχειν τῶν τε ἀφώνων καὶ τῶν
φωνηέντων" καὶ ἀναδέχεσθαι τῶν μὲν ὕπερθεν τὴν ἀπόῤῥοιαν,
τῶν ® ὑπὲρ αὐτὴν [Η. ܐ . ὑπ᾽ αὐτὰ] τὴν “ἀναφοράν. Τὰ
δὲ , 4 9 8 4 ܬ E d ^ 9 , 1 ^
€ φωνήεντα kai avrà ἑπτὰ ὄντα ToU ᾿Ανθρώπου xal τῆς
᾿Εακλησίας, ἐπεὶ διὰ ToU ᾿Ανθρώπου φωνὴ προελθοῦσα, éuóp-
S. dece τὰ ὅλας. Ὁ γὰρ ἦχος τῆς φωνῆς 3 μορφὴν αὐτοῖς περι-
tionis cognitum. Illud autem quod est apud Zonas Pleromatis,
cum sit multifarium exsistens, alterius est forma, et alterius typi,
quod intelligitur ab ipsis qui sunt cognati ejus quorum magni-
tudines apud eum sunt semper.
6. ‘Has igitur, quze apud nos (Gr. melius apud vos] sunt
viginti quatuor litere, emanationes esse intellige trium virtutum
imaginales, eorum que continent universum, que sunt sursum,
elementorum numerum. ° Mutas enim literas novem puta esse
Patris et Veritatis, quoniam sine voce sint, hoo est, et inenar-
rabiles et ineloquibiles. ‘Semivocales autem cum sint octo,
Logi esse et Zoés, quoniam quasi medie sint inter mutas et
vocales: et recipere eorum quidem qu: super sint, emanatio-
nem, eorum vero qua» subsint elevationem. — Vocales autem et
ipsas septem esse, Anthropi et Ecclesie : quoniam per Anthro-
pum vox progrediens formavit omnia. Sonus enim vocis formam
1 συγγενῶν, the ἡλικιῶται ἄγγελοι of — allow the truth of GRABE'S supposition,
the Saviour. I. § 17. that the translator rendered ταῦτα in
3 ἀναφορὰ, the converse of ἀπόῤῥοια. the neuter, without observing that the
3 Compare I. $ 9. concord should have been with liferve.
4 The MSS. are so unanimous in 5 Mutas, i.e. $,x, 0. v, x, T. B, y, δ.
reading Hac, that it is impossible not to 6 Semivocales, $.e. ^, p, v, p. σ, $,&, Ψ.
138 RATIONES
LIB I. viii. 6 εποίησεν. Ἔστιν [Η. οὖν] ὁ μὲν Λόγος ἔχων καὶ ἡ Ζωὴ τὰ Hw.
MASS Lxi* ὀκτὼ, ὁ δὲ “AvOpwros καὶ ἡ Ἐκκλησία τὰ ἑπτὰ, ὁ 0 6
Ἰ]ατὴρ καὶ ἡ ᾿Αλήθεια τὰ ἐννέα. "Ever [Η. Ἐπὶ δὲ] τοῦ
ὑστερήσαντος λόγου ὁ ἀφεδρασθεὶς ἐν rw ]]ατρὶ κατῆλθε,
πεμφθεὶς [Η. ἐκπεμφθεὶς] ἐπὶ τὸν ἀφ᾽ οὗ ἐχωρίσθη ἐπὶ
διορθώσει τῶν πραχθέντων, “ἵνα ἡ τῶν πληρωμάτων ἑνότης
ἰσότητα ἔχουσα καρποφορῆ μίαν ἐν πᾶσι τὴν ἐκ πάντων
δύναμιν. Kai οὕτως ὁ τῶν ἑπτὰ τὴν τῶν ὀκτὼ ἐκομίσατο
δύναμιν: καὶ ἐγένοντο oi [Η[. τρεῖς τόποι ὅμοιοι τοῖς ἀριθ-
μοῖς, ὀγδοάδες ὄντες" οἵτινες τρεῖς ἐφ᾽ ἑαυτοὺς ἐλθόντες,
τὸν τῶν εἰκοσιτεσσάρων ἀνέδειξαν ἀριθμόν. Ta μέν τοι τρία un.
στοιχεῖα ἀφίησιν [Ἡ. (&) piace] αὐτὸς τῶν τριῶν ἐν συζυγίᾳ
δυνάμεων ὑπάρχειν, a ἐστιν "ἐξ, ἀφ᾽ ὧν ἀπεῤῥύη τὰ εἰκοσι-
τέσσαρα στοιχεῖα, τετραπλασιασθέντα τῷ τῆς ἀῤῥήτου
τετράδος λόγῳ, τὸν αὐτὸν αὐτοῖς ἀριθμὸν ποιεῖ, Ξ ἅπερ φησὶ
τοῦ ἀνονομάστου ὑπάρχειν. Φορεῖσθαι δὲ αὐτὰ ὑπὸ τῶν
“γριῶν δυνάμεων, εἰς ὁμοιότητα τοῦ ἀοράτου, ὧν στοιχείων
eis circumdedit. Est igitur Logos habens et Zoe vin. Anthro-
pos autem et Ecclesia vu. Pater autem et Alethia rx. Ex
minori autem computatione, qui erat apud Patrem descendit,
emissus illuc unde fuerat separatus ad emendationem factorum,
ut Pleromatum unitas equalitatem habens, fructificet unam in
omnibus que est ex omnibus virtus. Et sic is qui est numeri
vil eorum qui sunt octo accepit virtutem, et facta sunt tria loca
similia numeris, cum sint octonationes: quse ter in se venientia
viginti quatuor ostenderunt numerum. Et tria quidem elementa,
quie dicit ipse trium in conjugatione virtutum exsistere, quz
fiunt vi. ex quibus emanaverunt viginti quatuor liters, quadri-
pertita inenarrabilis quaternationis ratione, eundem [cum illis
Gr, | numerum faciunt, que quidem dicit illius qui est innomi-
nabilis exsistere. Indui autem esas a tribus virtutibus, in simili-
1 Compare I. § 4, on the unity ofthe
Pleroma. "The ninth letter being taken
from the mutes and added to the seven
vowels, the twenty-four letters were
then equally distributed.
3 i.e. three pair of συζύγοι, repre-
sented by Pater, Anthropos, Logos.
3 ἅπερ, i. e. στοιχεῖα.
4 HiPPOLYTUS bas ἔξ, the ἐπίσημον
Bad=6 was easily mistaken for y=3,
as instanced by St JEROM in Ps. lxxvii.
Scriptum est in Matthaeo (εἰ Johanne,)
quod Dominus noster hora sexta cruci-
fixus sit. Rursum scriptum est in Marco,
quia hora tertia crucifixus. eit. —Error
scriptorum fuit: et in Marco hora scata
fuit: sed multi episemum Graecum £ pu-
taverunt csse T'.
MARCOSIORUM. 139
διπλᾶ γράμματα ὑπάρχειν, LIB. T vill7
MASS, I. xiv.
¢
0 εἰκόνες εἰκόνων τὰ παρ᾽ ἡμῖν
* ἃ συναριθμούμενα τοῖς εἰκοσιτέσσαρσι στοιχείοις δυνάμει
τῶν [H. τῇ κατὰ ἀναλογίαν τὸν τῶν τριάκοντα ποιεῖ
ἀριθμόν.
7. [Η. ἀνα-
λογίας] ταύτης "καρπόν φησιν ἐν ὁμοιώματι εἰκόνος πεφυ-
^ L| ^ ,
Τούτου τοῦ λόγου, καὶ τῆς οἰκονομίας
κέναι [ Hipp. πεφηνέναι | ἐκεῖνον, Tov μετὰ τὰς ¢ ἡμέρας
τέταρτον ἀναβάντα εἰς τὸ 30pos, καὶ γενόμενον “ἕκτον, τὸν
, , a 9 ^
κρατηθέντα καὶ καταβάντα [H. καταβ. καὶ κρατ.] ἐν τῇ
- ὁἑβδομάδι, ἐπίσημον ὀγδοάδα ὑπάρχοντα, “καὶ ἔχοντα ἐν
tudinem illius qui est invisibilis: quorum elementorum imagines
imaginum esse eas quse sunt apud nos duplices liters, quas cum
xxiv literis adnumerantes, virtute que est secundum analogiam,
xxx faciunt numerum.
7. Hujus rationis et dispositionis fructum dicit in simili- |
tudinem imaginis apparuisse ilum, qui post vi dies quartus Mare. 12.2
ascendit in montem, et factus est sextus, qui descendit et deten-
tus est in hebdomade, cum esset insignis octonatio, et “haberet
1 διπλά, the letters ᾧ ἔ, ܕ =(8¢, κα,
wo,) enumerated among the ἡμίφωνα.
3 κάρπον. Compare i. 4. τέλειον
καρπὸν τὸν Ἰησοῦν, κι T. À.
3 4.e. Mount Tabor, in allusion to
the Transfiguration.
With the addition of Moses and ܀
Elias. This event was considered by
the Marcosians to be typical of Soter
visiting Achamoth, with whom Horus
and Demiurge made four ; while, by the
addition of the συζνγία, Christ and the
Spirit from the Pleroma, those four
became six.
5 ἑβδομάδι. GRABE imagines that
this means the seventh day, as the com-
pletion of the six that preceded the
Transfiguration. PETAVIUS, that it al-
ludes to the seventh day during which
Christ lay in the tomb; but more pro-
bably it means the Hebdomas, the habi-
tat of Demiurgus, pp. 44, 48, i.e. the
seven heavens above which Achamoth
dwelt, exterior to the Pleroma, but
above the material universe. Kpar7-
θέντα here means contained rather than
detained, the Saviour ZEon, p. 64, having
been contained for a while in the space
beneath the Pleroma, but not perma-
nently. Here ἐπίσημον ὀγδοάδα refers
to the word Xpewrés: see xii. § 3.
Generally the ogdoad was the receptacle
of the spiritual seed, to which the faith-
ful among the ψυχικοὶ should eventually
be raised, p. 59.
6 The Saviour contained in himself
the mystical number of the thirty /Eons,
having been thirty years of age when
baptized, i. 8 1, 5. As A and f), again,
he was symbolised by the dove, the sum
of the Greek numerals 7, e, p, t, c, τ, e,
p, a, being 8or. It was by the illapse
of the dove that the Saviour Aon de-
scended upon Jesus. 1. § 13, and xir.
ὃ 3. See TERTULLIAN de Prescr. Her.
50. Καὶ ἡ περιστερὰ δὲ σῶμα ὥφθη"
ἣν οἱ μὲν τὸ ἅγιον πνεῦμα φασίν" οἱ δὲ
ἀπὸ Βασιλείδου, τὸν διάκονον" οἱ δὲ ἀπὸ
Οὐαλεντίνον τὸ πνεῦμα τῆς ἐνθυμήσεως
τοῦ Πατρὸς, τὴν κατέλευσιν πεποιημένον
ἐπὶ τὴν τοῦ Λόγου σάρκα. Did. Or. 8 16.
7 FEUARDENT restored the original
tt. xvii. 1.
140 RATIONES
: ^ ܐ M
LIB I. viil.7. ἑαυτῷ TOV ἅπαντα τῶν στοιχείων ἀριθμον, [Η. ὃν] ἐφανέ- Hive
MASE TAY. ρωσεν, ἐλθόντος αὐτοῦ ἐπὶ τὸ βάπτισμα, ἡ τῆς περιστερᾶς ©
'O γὰρ ἀριθμὸς αὐτῆς μία
4 4 , K ܕ ὃ 4 ܫ M ܘܘ P 9 ^ ܒ ܐ
καὶ ὀκτακόσιαι. Καὶ δια τοῦτο Μωῦσέα ev τὴ ἕκτη τῶν
, e ܬ ܝ 4
xaQocos, ἥτις ἐστὶν © kai a.
[ H. ἡμέρᾳ] ἡμερῶν εἰρηκέναι τὸν ἄνθρωπον γεγονέναι"
καὶ τὴν οἰκονομίαν δὲ "ev τῇ ἕκτη τῶν ἡἥμερων, ἥτις
ἐστὶ παρασκευὴ, "τὸν ἔσχατον ἄνθρωπον εἰς ἀναγέννησιν
τοῦ πρώτου ἀνθρώπου πεφηνέναι, ἧς οἰκονομίας ἀρχὴν καὶ
τέλος καὶ [ del. Kat H. | τὴν ἕκτην ὥραν [Η. εἶναι], ἐν jj
προσηλώθη τῷ ξύλῳ. Τὸν γὰρ τέλειον νοῦν, ἐπιστάμενον τὸν μι.
τῶν ἕξ ἀριθμὸν, δύναμιν ποιήσεως καὶ ἀναγεννήσεως ἔχοντα,
φανερῶσαι τοῖς υἱοῖς τοῦ φωτὸς "τὴν δὲ αὐτοῦ [1. διὰ τοῦ]
in se omnem elementorum numerum, quem manifestavit, cum
ipse venisset ad baptismum, columbz descensio, que est Q et A.
Numerus enim ipsius unum et pcoc. Et propter hoc Mosen in
sexta die dixisse hominem factum: et dispositionem autem in
sexta die, quse est in *ccena pura, novissimum hominem in rege-
nerationem primi hominis apparuisse, Cujus dispositionis initium
et finem sextam horam, in qua affixus est ligno. Perfectum
enim sensum, scientem eum numerum qui est sex, virtutem
fabricationis et regenerationis habentem, manifestasse filiis lumi-
nis eam generationem qua facta est per eum, qui manifestatus
reading haberet. In the CLEBRM. MS. it
had become habent, and by a corrective
attempt habet in the ARUND. and other
MSS.
1 Here the words τοῦ πάθους, as re-
quired by the sense, are inserted by
HiPPoLYTUS. Olxovoulataken absolutely,
means the mystery of the Incarnation,
see I. § r1, although when modified by
any other term, it may mean almost
any mystery.
3 HIPPOLYTUS supplies 7, which seems
to be required, though it is not express-
ed by the translator. His copy had ἐν
παρασκευῇ, à mistake arising from the
terminal letter » of the word ἐστὶν pre-
ceding.
3 The text of EPIPHANIUS and Hir-
POLYTUS are both corrupt, and the trans-
lator’s copy was no better. H1PPOLYTUS
has τὴν διὰ τοῦ φανέντος ἐπίσημου els τὴν
δι᾽ αὐτοῦ ἐπιγενομένην ἀνραγέννησο. The
text is re-constructed above from the
three. The Latin confirms the reading
of διὰ τοῦ; it also indicates the words
ἐπισήμου els τόνδε ἀριθμόν, instead of
this I propose to read els ἐπίσημον τοῦδε
ἀριθμοῦ, q. d. as the symbol of the mystic
number, 6.
-4 Cena pura. Greece, ἥτις ἐστὶ
παρασκευή. Hic veteris Interpretis locus
Josephi Scaligeri observationem confrmat
in Festum, voce Penem: Ccena pura est,
qua fungebantur, cum in casto essent.
Glossarium: Coena pura, προσάββατον.
Imitatione Gentilium παρασκενὴν Juda-
orum tta vocat (Interpres.) Fronto Duc.
Ita et lib. v. cap. 23 sextam diem, qua
Dominus cruci confixus est, appellavit
cenam puram: cujus nominia memine-
MARCOSIORUM. 141
. φανέντος ἐπισήμου εἰς αὐτὸν δι᾽ αὐτοῦ [ 2. eig ἐπίσημον τοῦ LIB. L vill 8.
"4. δὲ ἀριθμοῦ] γενομένην ἀναγέννησιν. Ἔνθεν καὶ τὰ διπλᾶ γράμ- MASS. I. xiv.
para τὸν ἀριθμὸν * ἐπίσημον ἔχειν φησίν. 'O yap ἐπίσημς, —
ἀριθμὸς συγκραθεὶς τοῖς εἰκοσιτέσσαρσι στοιχείοις, τὸ τρια-
κοντα γράμματον ὄνομα ἀπετέλεσε.
8. Κέχρηται δὲ διακόνῳ τῷ τῶν ἑπτὰ ἀριθμῶν "μεγέ-
θει, ὥς φησιν ἡ Μάρκου Σιγὴ, ἵνα τῆς αὐτοβουλήτου βουλῆς
φανερωθῆ ὁ καρπός. Tov μέν τοι ἐπίσημον τοῦτον ἀριθμὸν
| Hip». delet τοῦτον ܝ ἐπὶ τοῦ παρόντος, φησὶ, Tov ἐπὶ τοῦ
ἐπισήμου μορφωθέντα νόησον, τὸν ὥσπερ μερισθέντα 3j
διχοτομηθέντα καὶ ἔξω μείναντα, ὃς τῇ ἑαυτοῦ δυνάμει Te
καὶ φρονήσει, διὰ τῆς à" αὐτοῦ προβολῆς τοῦτον τὸν τῶν
. .ܣ ἑπτὰ δυνάμεων, καὶ [κατὰ Hipp. μιμήσει tamen | μίμησιν τῆς
4 ἑβδομάδος δυνάμεως, ἐψύχωσε κόσμον, καὶ ψυχὴν ἔθετο
est insignis in eum numerum. Hinc etiam et duplices literas
numerum insignem habere ait. Insignis enim numerus commix-
tus viginti quatuor elementis xxx literarum nomen explicuit.
8. Usus est autem Diacono septem numerorum magnitudine,
quemadmodum dicit Marci Sige, ut ab se cogitate cogitationis
manifestetur fructus. Et insignem quidem hune numerum in
presenti, ait, eum qui ab insigni figuratus est intelligi [intellige, ]
eum qui quasi in partes divisus est, aut precisus, et foris perse-
veravit, qui sua virtute et prudentia per eam que est ab eo emis-
sionem, hunc, qui est 5septem virtutum, secundum imitationem
runt etiam Tertull, lib. v. adv. Mar-
cionem cap. 4. Augustinus Tract. 120 in
3 μεγέθει, namely ἀληθείᾳ, having
seven letters. αὐτοβουλήτον βουλῆς,
Johan. et Beda in cap. 19. Johan. Sic
autem eam diem appellant, quod. juxta
Legis praescriptum puros vestimentis,
cibis, corporibus, et animis eos esse dece-
bat, qui sacrum Pascha essent celebraturt.
Unde et Judeorum principes non intra-
verunt prztorium Pilati, ut non contami-
narentur (ait Evangelista) sed puri vide-
licet manducarent Pascha. Feuard.
1 χὸν ἀριθμὸν ἐπίσημον, i.e. the num-
ber 6, of which the ἐπίσημον Bai was
the symbol, and of which the three
double consonants, when resolved into
their simple elements, contain the
sum.
meaning the independent σύλληψις of
Achamoth. Here see the preface.
3 ¥ διχοτομηθέντα, these words read
like a gloss from the margin, ΒΊΡΡΟΙΥ-
TUS omits them. Still, if they are an
interpolation, the translator had them
in his copy.
4 ἑβδομάδος, the Demiurge called
Hebdomas, 1. ὃ 9. Hippolytus has
ἑπταδυνάμον, and the sense would be
the same; for each of the seven heavens
presided over by the Demiurge was an
angelic essence or δύναμις.
5 est, omitted by GRABE, is found in
the CLERM. and ARUND. MSS.
142 INFANTIUM
LIB.J.viii 8. εἶναι τοῦ ὁρωμένου παντός. Kéxprmra: μὲν οὖν αὐτὸς [ H. loco Hip».
MASS I. xiv. καὐτὸς ἰ, Kat | οὗτος τῷδε τῷ ἔργῳ, ὡς αὐθαιρέτως vx αὐτοῦ **
ܘܬܘ ܘܟ "rade διακόνει, μιμήματα ὄντα τῶν ἀμιμήτων, τὴν
φ , ^ , 4 e ܝ 4 9 ^ ܬ
ἐνθύμησιν τῆς μητρός. Kai ὁ μὲν πρῶτος ovpavos φθέγ-
γεται TO a, ὁ δὲ μετὰ τοῦτον τὸ ει, ὁ δὲ τρίτος η, τέταρτος
δὲ ܢ ἢ ܒܝ e 4 ^ δύ , ^ ܨ δὲ
€ καὶ μέσος τῶν ἕπτα τὴν TOU ܬ δύναμιν ἐκφωνεῖ, ὃ dE
, 4 e A ܕ @ a ܬ e
πέμπτος TO OV, ἕκτος δὲ TO v, ἕβδομος [Η. δὲ] καὶ τέταρτος
9 ܠ , 9 4 ^ J a ^ 9 ^
ἀπὸ μέρους [Η. ἀπὸ τοῦ μέσου] τὸ ὦ στοιχεῖον ἐκβοᾷ,
καθὼς ἡ Μάρκου Σιγὴ, ἡ πολλὰ μὲν φλνυαροῦσα, μηδὲν δὲ
ἀληθὲς λέγουσα, διαβεβαιοῦται. Aries δυνάμεις ὁμοῦ, φησὶ,
πἄάσαι εἰς “ἀλλήλας συμπλακεῖσαι ἠχοῦσι καὶ δοξαζουσιν M.
ἐκεῖνον, ὑφ᾽ οὗ προεβλήθησαν' ἡ δὲ δόξα τῆς ἠχῆς [Η. ἠχη-
σεως] ἀναπέμπεται εἰς τὸν IIpomaropa. Ταύτης μέν τοι τῆς
δοξολογίας τὸν ἦχον εἰς τὴν γῆν φερόμενόν φησι πλάστην
γενέσθαι, καὶ γεννήτορα τῶν ἐπὶ τῆς γῆς.
9. Τὴν δὲ ἀπόδειξιν φέρει ἀπὸ τῶν ἄρτι γεννωμένων
hebdomadis virtutis animavit mundum, et animam posuit esse
hujus universi quod videtur. Utitur autem et ipse hoc opere quasi
spontanee ab ipso facto: reliquavero ministrant,cum sint imitatio-
nes imitabilium, enthymesin matris. Et primum quidem ccelum
sonat A, quod autem est post illum E, tertium autem H, quar-
tum vero et medium numeri vi Lote virtutem enarrat, quintum
vero O, sextum autem Y, septimum autem et iv a medio Q
elementum exclamat, quemadmodum Marci Sige, que multa
quidem loquacius exsequitur, nihil autem verum loquens, affirmat.
Que virtutes, ait, omnes simul in invicem complexe, sonant et
glorificant illum a quo emisse sunt, gloria autem soni mittitur
in Propatorem. Hujus autem glorificationis sonum in terram
delatum ait plasmatorem factum, et generatorem eorum quz
sunt in terra’.
9. Ostensionem autem affert ab iis qui nune nascuntur in-
1 EPIPHANIUS agrees with the trans- ὀ θθυμήσεως T. μ., which also harmonises
lation, but HiPPoLyTUS suggests the ^ with the recapitulation in 8 ro.
genuine reading; he has, rà δι᾽ εἰκόνων, 3 Hippolytus has els ® for els dX.
μιμήματα ὄντα τῶν ἀμιμήτων, τῆς ἐνθυμή- 8 in terram....in terra. In the
σεως τῆς μητρός. The presence of reliqua ARUNDEL MS. these are the emendations
in the Latin, justifies the restoration οὗ another hand, written over lstterarum
of ἀλλὰ τάδε δι’ elxéypwv..... τῆς é- ....littera.
VAGITUS MYSTICI. 143
. DV. ὧν AYN ܪ ' | § 5 € 4 ἣν LIB. I. viil. 9.
5 βρεφῶν, ὧν nxn [Η. 5 ψυχὴ] ἅμα τῷ ἐκ μήτρας προελθεῖν L1B.I.viit
D os 2 0 el ^ , , H - MASS. I. xiv.
ἐπιβοᾷ ἑνὸς ἑκαστου τῶν στοιχείων τούτων [ . τοῦτον] 3.
τὸν ἦχον. Καθὼς οὖν ai ἐπτὰ, φησὶ, δυνάμεις δοξαζουσι τὸν
, " NC 4. 9 ^ , , ܫ δ
Λόγον, οὕτως καὶ ἡ ψυχὴ ἐν τοῖς βρέφεσι κλαίουσα " καὶ
θρηνοῦσα Μάρκον, δοξαζει αὐτόν. Διὰ τοῦτο δὲ καὶ τὸν
Δαβὶδ εἰρηκέναι: ᾿Εἰκ στόματος νηπίων καὶ θηλαζόντων κατηρ-
τίσω alvovy καὶ πάλιν, Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ.
Kai διὰ τοῦτο ἔν τε [Η. ἐπὰν δὲ ἐν] πόνοις καὶ ταλαιπωρίαις
4 , 2 . ó ܠ ܘܬ 9? ^ 9 a 4 9
ψυχὴ γενομένη, "εἰς ὀιὕλισμον αὐτῆς, ἐπιφωνεῖ τὸ ὦ εἰς
σημεῖον αἰνέσεως, ἵνα γνωρίσασα ἡ ἄνω 5 ψυχὴ τὸ συγγενὲς
αὐτῆς, βοηθὸν αὐτῆ καταπέμψη.
fantibus, quorum anima. simul ut de vulva progressa est, exclamat
uniuscujusque elementi huno sonum. Sicut ergo septem virtu-
tes (inquit) glorificant Verbum, sic et anima in infantibus plo-
rans et plangens Marcum, glorificat eum. — Propter hoc autem
et David dixisse: Ev ore infantium et lactentium | perfecisti P» vill. 8.
laudem. Et iterum, Cali enarrant. gloriam Dei. Et propter
hoc quando in doloribus et calamitatibus anima fuerit, in releva-
tionem suam, dieit Q, in signum laudationis, ut cognoscens illa
quie sursum est anima, quod est cognatum suum, adjutorium ei
deorsum mittat.
1 The next five words are omitted by
HiPPOLYTUS, doubtless as interfering
with the meaning.
3 els διῦλισμόν. So Matt. xxiii. 24,
ol διῦλίζοντες τὸν κωνῶπα, who strain
out the gnat. In what does this ܨ
cation consist ! as GRABE says, in the
chastening of the soul πόνοις xal τ.
MASSUET, however, cites a passage from
Crem. AL. Ped. 1, where in speaking of
Gnostics, he says that the memory of
good incites the soul to virtue, to the
purging out of evil; διύλισμὸν μὲν τοῦ
πνεύματος Thy μνήμην τῶν κρειττόνων
εἶναι φασίν" διῦλισμὸν δὲ νοοῦσι, τὸν,
ἀπὸ τῆς ὑπομγήσεως τῶν ἀμεινόνων, τῶν
χειρόνων χωρισμόν" ἕπεται δὲ ἐξ ἀνάγ-
xns, τῷ ὑπομνησθέντι τῶν βελτιόνων, ἡ
μετανοία ἡ ἐπὶ τοῖς ἥττοσιν. Either in-
terpretation is far-fetched; a simple
meaning, though at variance with the
translation, may be obtained by subeti-
tuting, for els διύλισμὸν, in defecationem,
δι᾿ ἀλύσμου, pre angore.
The reading, αἰνέσεως, may have
been by a corruption from ἀνιάσεως,
HiPPOLYTUS having for els σημεῖον alvé-
σεως, the words, ἐφ᾽ ᾧ ἀνιᾶται, but the
derivative forms ἀνιῶμαι and ἀνιάσις are
unknown elsewhere, and HrPPoLYTUS
probably wrote alveira:. On the whole,
the explanation of GRABE is the moat
suitable to the context, and if any cor-
rection be required, it would be best to
substitute wapawécews for aly. in the
sense indicated by AUL. GELL. VI. 14.
Puniendis peccatis tres esse debere causas
existimatum est; una ܐܧ que νουθέσια
vel κόλασις vel παραίνεσις dicitw, cum
pena adhibetur castigandi atque. emen-
dandi gratia, ut is, qui fortuito deliquit,
3 ἡ ἄνω ψνχή, the angelical counter-
part of the human soul.
144 MARCOSIORUM
1B Lviii10. IO. Καὶ περὶ μὲν τοῦ ' παντὸς, ὀνόματος τριάκοντα ὄντος
(ASSI xiv. γραμμάτων τούτου, καὶ τοῦ Βυθοῦ τοῦ αὔξοντος ἐκ τῶν τού-
© τοὺ γραμμάτων, ἔτι τε τῆς ᾿Αληθείας σώματος δωδεκαμελοῦς
ἐκ δύο γραμμάτων συνεστῶτος, καὶ τῆς φωνῆς αὐτῆς, ἣν [ Int.
προσωμίλησε μὴ] προσομιλήσασα, καὶ περὶ τῆς ἐπιλύσεως
τοῦ μὴ λαληθέντος ὀνόματος, καὶ περὶ τῆς τοῦ κόσμου ψυχῆς
καὶ ἀνθρώπου, καθὰ ἔχουσι τὴν Kat’ εἰκόνα οἰκονομίαν, οὕτως
ἐλήρησεν. Ἑξῆς δὲ ὡς ἀπὸ τῶν ὀνομάτων ἰσάριθμον δύναμιν
ἐπέδειξεν ἡ τετρακτὺς αὐτῷ, ἀπαγγελοῦμεν, ἵνα μηδὲν λάθη Mi
σε τῶν εἰς ἡμᾶς ὑπ᾽ αὐτοῦ λεγομένων ἐληλυθότων, ἀγαπητέ,
καθὼς πολλάκις ἀπήτησας παρ᾽ ἡμῶν.
II. Οὕτως οὖν ἀπαγγέλλει ἡ πάνσοφος αὐτῷ Σιγὴ τὴν fi
γένεσιν τῶν εἰκοσιτεσσάρων στοιχείων: τῇ μονότητι συν- ܒ
vrapxew ἑνότητι [Η. ἑνότητα], ἐξ ὧν δύο προβολαὶ, καθ'
ἃ προείρηται" μονάς τε καὶ τὸ ἕν ἐπὶ [Η. l. dis | δύο ܐܘܗܐܘ
τέσσαρα | H. τέσσαρες | ἐγένοντο' dis yap δύο, τέσσαρες. Kai
πάλιν, ai δύο καὶ τέσσαρες εἰς τὸ αὐτὸ συντεθεῖσαι τὸν
τῶν ἐξ ἐφανέρωσαν ἀριθμόν. Οὗτοι δὲ οἱ ἐξ τετραπλασιασ-
10. Et de omni quidem nomine, quod est xxx Jiterarum,
et de Bytho, qui augmentum accipit ex hujus literis, adhuc
etiam de Veritatis corpore, quod est duodecim membrorum,
unoquoque membro ex duabus literis constante ; et de voce
ejus quam locuta est non locuta; et de resolutione ejus nominis,
quod non est enarratum; et de mundi anims, et hominis,
secundum qua babent illam, que est ad imaginem, dispositio-
nem, sic deliravit. Dehinc autem quemadmodum ex nominibus
sequiparatam virtutem ostendit eorum quaternatio, referemus,
ut nihil lateat te, dilectissime, eorum qus ad nos pervenerunt ex
lis, quee ab iis dicuntur, quemadmodum sspe postulasti a nobis.
11. Sic autem annuntiat perquam sapiens eorum Sige gene-
rationem xxiv elementorum: cum *solitate esse unitatem, ex
quibus dus sunt emissiones, sicut predictum est, monas et hen,
que duplicate, iv facte sunt: bis enim duo, quatuor. Et
rursus duo et quatuor in idipsum composite, sextum manifes-
taverunt numerum. Hi autem sex quadruplicati viginti quatuor
1 γοῦ παντός, the name of Soter, the 3. All the Manuscripts here have
perfect fructification of the whole Ple- ^ soliditate, but the error is evident, and
roma, called rà πάντα, διὰ τὸ ἀπὸ παντῶν need not otherwise have been ܗܡ
εἶναι. 1. $ 4, end. tioned.
TETRADES CABBALISTICZE. 145
ἃ A 4 1 ’ 4 : , 4 ܬ .ܝ
L1B.I.viii.]1.
θέντες, τας εἰκοσιτέσσαρας απεκυησαν μορφας. Καὶ τὰ μὲν GR. 1. xil. 1. 3
xvid. 1 1 , ܐܗܘ , , , ܗ
τῆς πρώτης τετράδος ὀνόματα ἅγια ἁγίων νοούμενα, καὶ μὴ MASS UT »
, ^ e ^
δυνάμενα λεχθῆναι, γινώσκεσθαι ] H. adj. δὲ] ὑπὸ μόνου τοῦ
Υἱοῦ, ἃ ὁ Ἰ]ατὴρ olde τίνα ἐστί. *Ta δὲ σεμνὰ, καὶ μετὰ
. πίστεως ὀνομαζόμενα παρ᾽ αὐτῷ ἐστι ταῦτα" "Αῤῥητος καὶ
Σιγὴ, Πατήρ τε καὶ ᾿Αλήθεια. Ταύτης δὲ τῆς τετράδος 6
σύμπας ἀριθμός ἐστι στοιχείων εἰκοσιτεσσάρων. Ὁ γὰρ
» A 3.6 ܝ ܝ ܨ , ܒ ^ e ܨ 2 ܠ δὲ > ܛ
ῥὀῥητος ὄνομα γράμματα ἔχει ev ἑαυτῷ ἑπτα, “ἡ δὲ Σιγὴ
πέντε, καὶ ὁ Ἰ]ατὴρ [Ἡ. ha. πέντε], καὶ ἡ ᾿Αλήθεια ἑπτά"
a , * 4 ܬ ܠ 8 $% ܠ , 4 A e ܬ 4
à συντεθέντα eri TO αὐτὸ, Ta δὶς πέντε, kai δὶς ἑπτὰ, TOV
^ 9 , 9 ܠ 9 , e , 4 A
τῶν εἰκοσιτεσσαρων ἀριθμὸν ἀνεπλήρωσεν. Ὡσαύτως δὲ xai
ἡ δευτέρα τετρὰς, Λόγος καὶ Ζωὴ, “AvOpwros kai ܬܐܐ
ܠ ܝ 9 SN 9 ܒ ܠ , 9 = 4 4
gia, Tov αὐτὸν ἀριθμὸν τῶν στοιχείων ἀνέδειξαν. Kai ro
^ Σωτῆ δὲ ς ܬ 1 9 3 * ܠ δέ ,
TOU ρος ὃε ῥητὸν ὄνομα, 2oxTw kai δέκα, γραμμάτων
generaverunt figuras. Et quidem que sunt prime quaternatio-
nis nomina sancta sanctorum intelliguntur, que non possunt
enarrari; intelliguntur autem a solo Filio, que Pater scit, que-
nam sunt. Alia vero, que cum gravitate, et honore, et fide
nominantur apud eum, sunt hee, Ἄῤῥητος et Lyn, Πατὴρ et
᾿Αλήθειας. Hujus autem quaternationis universus numerus est
literarum viginti quatuor: "Appnros enim nomen literas habet in
se septem, Σειγὴ quinque, et Πατὴρ quinque. et ᾿Αλήθεια vit,
qui composita in se, bis *quini, et bis septem, xxiv numerum
adimpleverunt. ^ Similiter et secunda quaternatio Logos et
Zoe, Anthropos et Ecclesia eundem numerum elementorum
ostenderunt. Et Salvatoris quoque narrabile nomen ᾿Ιησοῦς
1 rà δὲ σεμνά. HiPPOLYTUS bas rà
δὲ μετὰ σιωπῆς, the true reading per-
haps lies midway, rà δὲ μετὰ σεμνότητος.
The translator read in addition, xal
,ܝܐܐ kal πίστεως, which I imagine ex-
presses the genuine text.
3 ἡ δὲ Σιγὴ πέντε, spelling the word
Σειγὴ, as in the sequel. Χριστὸς is com-
puted as Xpecords, hence the form Chres-
tus in Tacrrus. HiPPOLYTUS supplies
πέντε after Πατήρ.
3 ὀκτὼ καὶ δέκα. Hippolytus neither
recognises these words, nor I H, the
abbreviated form of ᾿Ιησοῦς ; but after
the words, τὸ δὲ ἄῤῥητον αὐτοῦ, he inserts
VOL. I.
the gloss, ἐπ᾿ ἀριθμῷ τῶν κατὰ ὃν ypap-
μάτων, τοντέστι τὸν ᾿Ιησοῦν. The entire
passage is obscure, and GRABE says of
it, ‘‘Quanam fuerit autem mystica illa
nominis Jesu expomtio....viz quisquam
dicere poterit." The words of Hippolytus,
however, explain it; for, in the present
instance, the letters that form the word
᾿Ιησοῦς, are 24, e. g. ('Ióra, Hl, σῦγμα, ot,
ὕψιλον, ciyua). ἠλὶ follows the analogy
of el, n. 1, p. 146, as indicated in sra,
dra. See the false reading, p. 147, n. 1.
* The CLERMONT, Voss, MERO. II.
MSS., as also Pass., have quéné, whioh
has therefore been replaced in the text..
10
146 CHRISTOLOGIA
LIB.I.viit.]1.
GR. I. xii. 1.
MASS.I.xv.l.
e , 4 , a 4 ܒܝ 9 ¢ ܕ ܐܦ ,
ὑπάρχειν [Η. ὑπάρχει] ἕξ, τὸ ® ἄῤῥητον αὐτοῦ γραμμάτων Big
9 , I Yio Xx 4 , ܐ 0 ¥ δὲ vi. 4
εἰκοσιτεσσαρων. "Yios Χρειστος, γραμμάτων δώδεκα: τὸ de i
Cx 4. ἐν [Η. τῷ] Χριστῷ " ἄῤῥητον, γραμμάτων τριάκοντα. Kai
διὰ τοῦτό φησιν αὐτὸν a καὶ w, ἵνα τὴν περιστερὰν μηνύσῃ,
τοῦτον ἔχοντος τὸν ἀριθμὸν τούτου τοῦ ὀρνέου.
12.
σιν. ᾿Απὸ γὰρ τῆς Μητρὸς τῶν ὅλων, τῆς πρώτης τετράδος,
Ὁ δὲ ᾿Ιησοῦς ταύτην ἔχει, φησὶ, τὴν ἄῤῥητον γένε-
4 a 3 , e^ 0 e ὃ 4 ܠ 4 ®$ ?»
ev θυγατρὸς τρόπῳ T pon ey ἢ óeuTepa τετρας, kat €'yevero
φ 4 4 ^ , ܗ $ ? 4 4
ὀγδοὰς, ἐξ ἧς προῆλθε δεκάς" ουτῶς ἐγένετο δεκὰς καὶ
literarum est sex; inenarrabile autem ejus, literarum viginti
quatuor. “Υἱὸς Χρειστὸς literarum xm; quod est autem in
Christo inenarrabile, literarum xxx. Et propter hoc ait eum
A et Q, ut δπεριστερὰν manifestet, cum hune numerum habeat
hzc avis.
12.
Jesus autem hanc habet inquit inenarrabilem genesin.
A matre enim universorum, id est prim» quaternationis, in filie
locum processit secunda quaternatio, et facta est octonatio, ex
qua progressa est decas: sic factum est xvul.
1 'fiàs Xpewrrós. The text of Hrrro-
LYTUS is here given: Tlds δὲ Χρειστὸς δώ-
Sexa, τὸ δὲ ἐν TQ Χρειστῷ ἄῤῥητον ypap-
μάτων τριάκοντα, καὶ αὐτὸ τοῖς ἐν αὐτῷ
γράμμασι κατὰ, & στοιχεῖον ἀριθμούμενον.
Τὸ μὲν γὰρ χεῖ τριῶν, τὸ δὲ ῥὼ δύο, καὶ
τὸ et δύο, καὶ ἰῶτα τεσσάρων, τὸ otypa
πέντε, καὶ τὸ ταῦ τριῶν, τὸ δὲ ov δύο,
καὶ τὸ σὰν τριῶν. Οὕτως τὸ ἐν τῷ Χρειστῷ
ἄῤῥητον φάσκουσι στοιχεῖων τριάκοντα.
The passage is defective, for Χρειστὸς so
summed, only gives 24. It is no more
perhaps than the endeavour of some
reader to sum the characters, on the
margin of his copy, in a calculation that
afterwards found its way into the text ;
still it indicates the mode of solution.
The calculation runs thus, xi, ῥὼ,
εἴψιλον, ἰῶτα, ctypa, ταῦ, ov, σῦγμα,
which letters sum 30. The letters e and
ܘ were written with the vowel sound
next in sequence, to enounce them ; so
Nigidius, as quoted by AULUS GELLIUS,
XIX. 14: Greeccos non tanta tnsecitie ar-
cesso, qui ov (vocalem sc. 0,) ex o ܐ v
Decas itaque
ecripserunt, quante, qui et (vocalem ¢,)
ez ܧ et v; illud enim inopia fecerunt, hoc
nulla re subacti. O was not then known
88. ὁ μικρόν, but e was already εἴψιλον.
Here the ancient and later modes are
combined. Compare p. 133, n. r.
3 The term ἄῤῥητον, here applies to
the pronunciation, not to the notion of
inscrutability, for as the name 'I9coüs is
ῥητὸν, i.e. articulate, when each letter
is expressed by the sound that it sym-
bolises, so the same name is ἄῤῥητον,
i.e. not to be pronounced, when the
constituent elements of each literal ap-
pellative are to be brought into the
account. In the same way, the mystical
jargon used in the Marcosian baptism is
said to be uttered ἀῤῥήτῳ φωνῇ. HIPPOL.
Phil. vi. 41.
3 The translator read τόπῳ faultily.
4 The CLERMONT M8. has Tids Χρι-
orés, as in the Greek. The ARUNDEL
omits Υἱός. The Voss MS. inserts the
copula, which is here cancelled.
5 The earlier editions had per ista
cA
CABBALISTICA. 147
^ ^ .ܢ
ὀγδοας. Ἢ οὖν δεκὰς extruvehOovoa τῆ ὀγδοάδι, kai δεκαπλα- LIBLuin as. *
, 4 1 ? ܘ 9 ^ ܕ , ,
ciova αὐτὴν ποιήσασα, τὸν τῶν OYdonKovTa “τροεβίβασεν
4 ’ ܠ δ ^
ἀριθμόν: kai τὰ ὀγδοήκοντα πάλιν δεκαπλασιάσασα, τὸν τῶν
ὀκτακοσίων ἀριθμὸν ἐγέννησεν" ὥστε εἶναι τὸν ἅπαντα τῶν
P
γὙραμμάτων ἀριθμὸν ἀπὸ ὀγδοάδος εἰς δεκάδα προελθόντα,
ἡ καὶ * καὶ ,ܗ ὅ ἐστι δεκαοκτώ (up) [Η. Ἰησοῦς]. To
*I ^ H 'I ^ s. a M , a , ܠ
yap ᾿Ἰησοῦ [ . 0-005 | ὄνομα kara τὸν ἐν τοῖς γράμμασιν
ܬ 4
ἀριθμὸν, * t ἔστιν ὀγδοηκονταοκτω. "Exe [Ἔχεις] σαφῶς καὶ
a ^ e^ ^
τὴν ὑπερουράνιον τοῦ ἡ kai ToU c [7 τοῦ Ἰησοῦ] κατ᾽ αὐτοὺς
, 4
γένεσιν. Διὸ καὶ τὸν ἀλφάβητον τῶν Ἑλλήνων ἔχειν [Η.
ἔχει] 3uovadas ὀκτὼ, καὶ δεκάδας ὀκτὼ, καὶ ἑκατοντάδας
9 4 a ^ 3 , ܟ ὃ A ^ ܨ
OKTW, τὴν τῶν ὀκτακοσίων ὀγδοηκονταοκτὼ ψῆφον ἔπειτα δεικ-
yuovra [ Inv. et H. ἐπιδεικνύοντα] τουτέστι τὸ εἰ ἢ, [Η. τὸν
'Í ^ 4 4 9 , ^ ^ 9 ܛܒ K 4 a
ησοῦν] τὸν ἐκ πάντων συνεστῶτα τῶν ἀριθμῶν. Kai διὰ
τοῦ [Η. τοῦτο] ἄλφα καὶ c ὀνομαζεσθαι αὐτὸν, τὴν ἐκ
^ ` ܗ
πάντων γένεσιν σημαίνοντα. Kai πάλιν οὕτως" τῆς πρώτης
adjuncta octonationi et decuplam eam faciens ܬܫܐ fecit
numerum: et rursus octuagies decies octingentorum numerum
fecit, ut sit universus literarum numerus ab octonatione in deca-
dem progrediens octo et octuaginta et pcco quod est Jxsus.
Jesus enim nomen secundum Grecarum literarum computum
poce sunt rLxxxvir. — Habes manifeste et supercoelestis Jxsu
secundum eos genesin. Quapropter et A B Grecorum habere
monadas octo, et decadas vitr, et hecatontadas viu, pccorxxxvirn
numerum ostendentia, hoo est, Jesum, qui est ex omnibus con-
stans numeris: et propter hoc A et Q nominari eum, cum sig-
nificet ex omnibus ejus generationem. Et iterum ita: prime
manifeste; the last word is found in the
ABUNDEL MS., otherwise it expresses
the correct reading, though abbreviated,
€. g. pista. The CL. has περυστεράν.
1 Hipp. has δέκα εἶτα [tra] δεκαοκτώ.
3 For the numerical equivalenta of
the several letters I, ἡ, c, o, v, σ, see
Ῥ. 66, note 1, and note 1, p. 148.
3 μονάδας ὀκτώ. The reader may be
again reminded that in the Greek nu-
merical alphabet, three extraneous cha-
racters are imported; the ἐπίσημα, Bai
for 6, κόππα for 9o, and σαμπῖ for goo.
As regards the true Greek character
therefore, the unite contain nine less
one, or eight, the tens the same, the
hundreds also the same; which will
serve to explain the text.
4 The name Jesus was maid to
represent the entire Alphabet, as the
ZEon Jesus represented the entire ple
roma, of which, taken collectively, he
was the τέλειος καρπὸς, p. 148, n. 2.
5 The Cizrnmon? MS. reads confecit.
10—2
148 CHRISTOLOGIA
1 1B. I.viii.19, 4 4 [ , ] ܝ TES ܝ
.ܐܐܐ τετράδος. κατὰ πρόσβασιν πρόβασιν ἀριθμοῦ εἰς : αὑτὴν
e ^
MASS L1 3 συντιθεμένης, ὁ τῶν δέκα ἀνεφάνη ἀριθμός. Mia yap xat
δύο xai τρεῖς kai τέσσαρες ἐπὶ τὸ αὐτὸ συντεθεῖσαι, δέκα
γίνονται. καὶ τοῦτ᾽ εἶναι θέλουσι τὸν ᾿Ιησοῦν.
4 1
I3. ᾿Αλλὰ kal ὁ Χρειστὸς, φησὶ, γραμμάτων ὀκτὼ ὧν, τὴν
πρώτην ὀγδοάδα σημαίνει, ἥτις τῷ δέκα [{] ' vu Aakeica, 6.
^ ܠ
τὸν ᾿Ιησοῦν ἀπεκύησε. Λέγεται δὲ, φησὶ, καὶ vios Xpeuwrros,
’ e , ܠ 4 es ܝ 4[ ܨ 1
τουτέστιν ἡ dwoexas’ TO γὰρ νἱὸς ὄνομα γραμματων egi
ܢ ^
τεσσάρων, τὸ δὲ Χρειστὸς ὀκτώ' ἅτινα συντεθέντα τὸ τῆς
δωδεκάδος ἐπέδειξαν μέγεθος. Πρὶν μὲν οὗν, φησὶ, τούτον
ܝ 4 ἢ ܠ acc ^ , ܠ "I ^
τοῦ ὀνόματος TO “ἐπίσημον φανῆναι, τουτέστι TOv 'lyoov»
quaternationis secundum progressionem numeri in semetipsam
compositz x apparuit numerus. A enim et B et Ἶ et Am
‘semetipsa composita x fiunt, quod est I, et hoc esse volunt
Jesum.
13. Sed et Christus, inquit, literarum est vir, *ex quibus
primam octonationem significari, quse cum Iota applicita
nocoLxxxvii numerum generavit. Dicitur autem, ait, et filius
Christus, hoc est duodecas: Yios enim nomen literarum quatuor
est, Χρειστὸς autem octo: que composita duodecadis ostende-
runt magnitudinem. Prius autem, inquit, quam hujus nominis
insigne appareret, hoc est Jesus, filius, in ignorantia magns
1 συμπλακεῖσα, eight, and the sum
of eight multiplied into ten, and also
into ten squared, e. g. 8 + 80+ 800= 888
= the numerical value of I, 7, c, o, v, c.
3 ἐπίσημον. MASSUET says that σ΄,
as symbolising the six letters of the
name ᾿Ιησοῦς, is the symbol of Christ;
but c is the sign for 200, not for 6, and
the context leads us to look for the exact
equivalent of thirty. GRABE'S note is
not more satisfactory, who says that
"Ingots is the ἐπίσημον of Christ, quia
positum est in assimilationem εἰ figura-
tionem ejus, 88 IRENEUS saya below,
P. 151; which is in fact no help, for in
what consisted the similitude? Now it
has been shewn, note 1, p. 146, that Χρεισ-
τὸς is a combination of thirty clements;
the alphabet is a combination of the same
number, the three double consonants
being resolved and added again to the
24, note 1, p. 139. But'Igcoüs is a com-
bination of twenty-four elementa, there-
fore add to them the single characters
that compose the name, and we obtain,
in the same way as in the alphabet, the
number thirty. In this way ᾿Ιησοῦς is
the ἐπίσημον of Xpewrós.
8 The CLERMONT writes the T'as
G, the other MSS. have s. It is
simply an instance of mistake arising
from the similarity of the sigma and
of the gamma. See note 4, p. 138.
4 The reading of MASSUET is adopted
on the sole authority of the ARUND.
MS. The CLERM. and all other MSS.
havo semetipso.
5 Indicating ἐξ ὧν in the Greek.
CABBALISTICA. 149
τοῖς υἱοῖς [75v υἱὸν], ἐν ἀγνοίᾳ πολλῇ ὑπῆρχον οἱ ἄνθρωποι qe LIB.Lviit13.
καὶ πλάνη. Ὅτε δὲ ἐφανερώθη τὸ ἑξαγράμματον ὄνομα, ὃς MARS αν,
σάρκα περιεβάλλετο, ἵνα εἰς τὴν αἴσθησιν τοῦ ἀνθρώπου
» 9 e ^ 9 SN ^ @ 4 ܬ 9 .
κατέλθη, ἔχων ἐν ἑαυτῷ αὐτὰ τὰ ἐξ καὶ Ta εἰκοσιτέσσαρα,
τότε γνόντες αὐτὸν ἐπαύσαντο τῆς ἀγνοίας, ἐκ θανάτου δὲ
εἰς ζωὴν ἀνῆλθον, τοῦ ὀνόματος αὐτοῖς ᾿ ὁδοῦ γεννηθέντος
πρὸς τὸν Πατέρα τῆς ἀληθείας. Γεθεληκέναι γὰρ τὸν Πατέρα
τῶν ὅλων λῦσαι τὴν ἄγνοιαν, καὶ καθελεῖν τὸν θάνατον.
᾿Αγνοίας δὲ λύσις ἡ ἐπίγνωσις αὐτοῦ ἐγίνετο. Kai διὰ τοῦτο
4 ~ ܢ ܠ 4 9 ^ 9 4 » a ^ ܨ
ἐκλεχθῆναι τὸν kara τὸ θέλημα αὐτοῦ κατ᾽ εἰκόνα ܐ τῆς ἄνω
δυνάμεως οἰκονομηθέντα "Ανθρωτον.
14. ᾿Απὸ τετράδος γὰρ προῆλθον οἱ Αἰῶνε. ?Hy δὲ
ἐν τῇ τετράδι “AvOpwros καὶ ᾿Εἰκκλησία, Λόγος καὶ .ܗ
Απὸ τούτων οὖν δυνάμεις civ, ἀποῤῥυεῖσαι, ἐγενεσιού
felts, Qu pp , p^
ynoav τὸν ἐπὶ γῆς φανέντα Ἰησοῦν. Kai τοῦ μὲν Λόγου
fuerunt homines et errore. Cum autem manifestatum est vi
literarum nomen, hoc quod est, secundum carnem amictum est,
ut ad sensibilitatem hominis descenderet, habens in semetipso
ipsum quoque vi et viginti quatuor; tune cognoscentes eum ces-
saverunt ab ignoratione, et ἃ morte in vitam ascenderunt, nomine rr. II. xxix. IV.
eis facto ducatore ad Patrem veritatis. Voluisse enim Patrem
universorum solvere ignorantiam, et destruere mortem. Igno-
rantie autem solutio, agnitio ejus fiebat. Et propter hoo dic-
tum secundum voluntatem ejus, eum qui est secundum imaginem
ejus, que sursum est virtus, dispositum Hominem.
14. A quaternatione enim progressi sunt J/Eones. Erat
autem in quaternatione Anthropos et Ecclesia, Logos et Zoe.
Ab iis igitur virtutes, ait, emanate generaverunt eum, qui in terra
manifestatus est, Jesum. Et Logi quidem locum adimplesse
1 The Greek text is most likely to
be right, for there is a manifest allusion
to the words of our Lord, Joh. xiv. 6,
I am the way, the truth, and the life.
It is à matter of surprise that this has
not been remarked. The passage gives
another proof that the translator's copy,
taken perhaps at third hand from the
original, was at that early date no model
of accuracy. So within a few lines we
have the false reading λεχθῆναι, indi-
cated in the version by dictum, unless
indeed the translator wrote electum.
3 ris ἄνω δυνάμεως, neither Χριστὸς
nor Σωτὴρ, as GRABE imagines, and to
which MaAssuxET half assente, but the
Supreme Aon Anthropos, which the
Ptolemsan precursors of the Marcosian
heresy identified with Propator. See
VI. 8 2, 3. vii. ὅτι ἡ ὑπὲρ τὰ ὅλα δύναμιεξ
καὶ ἐμπεριεκτικὴ τῶν πάντων "AyÜporges
καλεῖται. See note 2, p. 134.
150 THEOPHANIA
LIBIvilll4 ἀναπεπληρωκέναι τὸν τόπον Tov ἄγγελον Γαβριὴλ, τῆς de Him
MASS1x3 Ζωῆς τὸ ἅγιον IIvetua, τοῦ δὲ ᾿Ανθρώπου τὴν δύναμιν τοῦ 3
υἱοῦ [Η. τὴν τοῦ ὑψίστου à. | τὸν δὲ τῆς "ExxAnoias τόπον
ἡ Παρθένος ἐπέδειξεν. Οὕτως τε ὁ κατ᾽ οἰκονομίαν διὰ τῆς
Μαρίας γενεσιουργεῖται "rap αὐτῷ ἄνθρωπος, ὃν ὁ Ἰ]ατὴρ
τῶν ὅλων διελθόντα διὰ μήτρας ἐξελέξατο διὰ Λόγου εἰς
> ἢ 9 ^ ܐܐ , δὲ 4 ^ 9 ܠ vo ܝ
ἐπίγνωσιν αὐτοῦ. 'EX00vros δὲ αὐτοῦ εἰς τὸ ὕδωρ, κατελθεῖν
Cf. 1. § 13.
x. §4.
εἰς αὐτὸν ὡς περιστερὰν τὸν ᾿ἀναδραμόντα ἄνω, καὶ πληρώ-
σαντα τὸν δωδέκατον ἀριθμόν: ἐν ᾧ ὑπάρχει τὸ σπέρμα ܐܘܐ
των τῶν Ξσυμπαρέντων αὐτῷ, καὶ συγκαταβάντων, καὶ συνανα-
βάντων. Αὐτὴν δὲ τὴν δύναμιν κατελθοῦσαν σπέρμα φησὶν
εἶναι τοῦ 4 ]]ατρὸς [Η. πληρώματος |, ἔχον ἐν ἑαντῷ καὶ τὸν ܬ
Πατέρα καὶ τὸν Yiov, τήν τε διὰ τούτων γινωσκομένην àvovo-
μαστον δύναμιν τῆς Σιγῆς, καὶ τοὺς ἅπαντας Αἰῶνας. Kai
TOUT [ H. τούτον] εἶναι “τὸ πνεῦμα τὸ λαλῆσαν διὰ τοῦ Ἰησοῦ
[Η. ὃ. τ. στόματος τοῦ Υἱοῦ], τὸ ὁμολογῆσαν ἑαντὸν υἱὸν
[μας 1. 85. angelum Gabriel, Zoes autem Spiritum sanctum, Anthropi
autem Altissimi virtutem : Ecclesie autem locum Virgo osten-
dit. Et sic ille qui est secundum dispositionem, per Mariam
generatur apud eum homo, quem Pater omnium transeuntem
per vulvam elegit per Verbum ad agnitionem suam. Cum
autem venisset ipse ad aquam, descendisse in cum, quasi colum-
| bam, eum qui recurrit sursum, et implevit xir numerum : in quo
CM inerat semen eorum qui conseminati sunt cum eo, et condescend-
ς erunt et coascenderunt. Ipsam autem virtutem quse descendit,
dicit esse Patris, habens in se et Patrem, et Filium, et ܘܡܠ
eam qus per eos cognoscitur innominabilis virtus Siges, et
omnes Zonas. Et huno esse Spiritum qui locutus est per os
1 wap’ αὐτῶν, the reading of Hir-
POLYTUS suggests rap’ αὐτόν, prater eum,
though at variance with the translation.
3 HiIPPOLYTUS has ἀναβαίνοντα.
3 συμπαρέντων, i.e. the angels who
were his ἡλικιῶται and. ὁμογενεῖς, pp. 23,
39. HIPPOLYTUS reads συγκατασπαρέν-
Tw», and since this is the compound
form used before, p. 51, it is most
likely to be the genuine reading.
4 HiPPOLYTUS reads πληρώματος,
and the reading, but for the Latin ver-
sion, might be defended ; for the δύναμες
that descended upon Jesus at baptism
was Σωτὴρ, ὁ ἐκ πάντων γεγονώς, p. 58.
He was an emanation from the whole
body, and not from the Father alone.
5 rà πνεῦμα, The reader should
compare with this passage the previous
statement of IREN2US, respecting the
fourfold constitution of the Valentinian
Christ, p. 60, note 3. Two of the par-
ticulars mentioned refer to his heavenly,
and two to his earthly character, and
^
TETRADICA. 151
ἀνθρώπου, καὶ φανερώσαντα [H. φανερῶσανἼ τὸν Iarépa,
κατελθὸν μὲν εἰς τὸν 'lgoo)v, ἡνῶσθαι ¢ [Η. ® abest | αὐτῷ.
4 ^
ὁ ἐκ τῆς οἰκονομίας
Σωτὴρ, ἐγνώρισε δὲ τὸν IIarépa "Χριστόν [Η. Χρ. Ἰησοῦν].
Ef ? 4 '1 ^ P d 4 a 9? ^ 9 ,
yat ovP TOV 300UP OVOLaA μὲν τον CK THY OlKOVOKALaS
Kai καθεῖλε μὲν τὸν θάνατον, φησὶν,
ἀνθρώπον λέγει, τεθεῖσθαι δὲ εἰς ἐξομοίωσιν καὶ μόρφωσιν
τοῦ μέλλοντος εἰς αὐτὸν κατέρχεσθαι ᾿Ανθρώπου, τὸν [Η. ὃν]
, 9, , 3"EH , δὲ 4 , a ܨ{
χωρήσαντα αὐτόν. σχηκέναι de αὐτόν τε τὸν " AvÜpwrrov,
Jesu, qui se confessus est Filium hominis, et manifestavit Pa-
trem, descendens quidem in Jesum, unitus est. Et destruxit
quidem mortem, ait, qui fuit ex dispositione Salvator Jesus ;
agnovit autem Patrem Christum Jesum. Esse ergo Jesum
nomen quidem ejus, qui est ex dispositione homo, dicit, positum
autem esse in assimilationem et figurationem ejus, qui incipit in
eum descendere, Hominis, quem capientem habere et ipsum
of each pair, one indicates the pre-
existent prototype of that which was
in due time revealed. So, there was
the spiritual substance derived from
Achamoth, and the subsequent reve-
lation of this substance, as the Aton
Soter, at the baptism of Christ; there
was the ψυχικὸς σωτὴρ, p. 52, gene-
rated of Demiurge, and the revelation
of this non-choic, though animal princi-
ple, in the οἰκονομία. In the present pas-
sage there is the same allusion, 1, to
the spiritual substance, 2, to its illapse
on Jesus at baptism, 3, to the pre-exis-
tent psychical Saviour, the prototypal
origin of, 4, the Saviour ἐκ τῆς olxovo-
plas, who abolished death. In all this,
heresy gives a turbid reflection of the
great catholic truth, the mystery of
godliness, God manifest in the flesh. The
reader may also refer to IIT. ܬ
where he will find again the Valentinian
assertion that Jesus and Christ were
the pre-existent cause of ὁ ἐκ τῆς olxo-
γομίας Σωτήρ.
1 GRABE proposes to read Χριστὸς,
MABSSUET replies that IRRN £US mentions
certain heretics, III. xvrr., who affirm-
ed esse quidem filium Jesum, Patrem vero
Christum, et Christi Patrem Deum, and
thst MARCUS may have been of their
number. But the translation introduces
an additional difficulty in reading Chris-
tum Jesum, with which HriPPOLYTUS
agrees, ἐγνώρισε δὲ τὸν πατέρα Χριστὸν
Ἰησοῦν. For this reason I am inclined
to side with GRABE, and to suspect that
some variation has taken place in the
text. But I would prefer to stop at
πατέρα, and to commence the next sen-
tence with the two next words, reading
Χριστὸν οὖν τὸν ᾿Ιησοῦν εἶναι ὄνομα μὲν
..«««ΤτΤεθεῖσθαι δὲ, x. T. 4. The combina-
tion of these two names in the opening
of the sentence obviates the difficulty
that otherwise occurs in the close, where
the assertion would be expected that
Jesus bore the title and power of Christ
also, as well as of the other ons.
3 ὁ ἐκ τῆς οἰκονομίας " AvÜporros was
the predestined hypostasis, upon which
the Aion "Ἄνθρωπος was in due course
tu descend.
3 The two Greek texts, that we now
possess, and the translation, enable us
to restore this passage with tolerable
L1B.I.viii.14.
GR. I. xii. 3.
MASS.I.xv.3.
152 MARCOSIORUM
LIB.I.vit.14 5S ^ , )ܥ ܬ , 4 ܕ VA ܀ ܝ
ORI 6; ) αὐτὸν TE TOV Λόγον, kat TOV Πατέρα, καὶ τον Αὐῤῥητον, a
SS . * . 4 , 4
MASS eai τὴν Σιγὴν, καὶ τὴν ᾿Αλήθειαν, καὶ Ἐκκλησίαν, καὶ τι δ
Ζωήν".
15.
4 ~ 4 , 4 , . ,
[τὴν] πασαν Τραγικὴν φωνησιν καὶ σχετλιασμὸν ἐστι. Τίς
Ταῦτα δὴ ὑπὲρ τὸ ἰοὺ, καὶ τὸ φεῦ, καὶ ὑπὲρ τὸ
A , ^ , , , 9 ܠ
γὰρ οὐκ dv μισήσειε τῶν τηλικούτων Ψψευσμάτων κακοσύνθετον
ποιητὴν, τὴν μὲν ᾿Αλήθειαν ὁρῶν εἴδωλον ὑπὸ Μάρκου γεγο-
, ^ ^ ^ ^
νυῖαν, kai τοῦτο τοῖς ToU ἀλφαβήτου ypaupact κατεστιγ-
on , ܠ ^ 9 9 9 4 e ܠ ܢ 3 ,
μένην, "Νεωστὶ, πρὸς [ὡς] TO ἀπ᾿ ἀρχῆς, TO δὴ λεγόμενον
χθὲς καὶ πρώην, “λληνες ὁμολογοῦσιν 3avo Καδμου πρῶτον
ἐξ καὶ δέκα παρειληφέναι, εἶτα μετέπειτα προβαινόντων τῶν
Hominem, et ipsum Logon, et Patrem, et Arrheton, et Sigen,
et Alethian, et Ecclesiam, et Zoen.
15. Hie jam supra Iu Iu, et super Pheu, et super univer-
sam tragicam exclamationem et doloris vociferationem sunt.
Quis enim non oderit eum, qui tantorum mendaciorum malus
compositor est poeta, cum viderit veritatem idolum a Marco
factam, et hoc "Alphabetz literis stigmatam ! Nuper, sicut quod
est ab initio, quod diei solet heri et ante, Grseci confitentur
& Cadmo se primum sedecim accepisse: post deinde proceden-
accuracy; it must have run thus, ὃν
χωρήσαντα αὐτὸν ἐσχηκέναι αὐτόν re τὸν
ἤΑνθρ. κιτιλ. The text οὗ HiPPOLYTUS
Yesterday and before." Gen. xxxi. 2,
&c. For xpos we may substitute with
the translator ὡς.
is as follows, ὃν χωρίσαντα ἐσχηκέναι
αὐτόν. Αὐτόν re εἶναι τὸν ΓΑνθρ. x. T. À.
1 Here HiPPOLYTUS leaves our
author for a few pages, and indicates
the Pythagorean, but omits to notice
the truer Cabbalistic, source of this
arithmetical mysticism.
3 yeworl, kx. T. 4. The punctuation
of this passage, the meaning of which
is altogether missed by the translator,
has been altered according to SCALIGER’S
suggestion, Euseb. Chron. p. 112, the
sense of the passage being as follows:
** The Greeks confess that they received
sixteen letters from Cadmus, recently,
as compared with the beginning of all
things, the undefined antiquity of which
is described by the scriptural proverb,
3 The translator seems to have read,
as SCALIGER remarked, dr’ εἰκασμοῦ, else
the two ancient MSS. CLERM. and
ARUND. would hardly have agreed in
the preposterous reading ab estinatione.
Sixteen letters were first introduced by
Cadmus from Pheenicia, and were
therefore called καδμήϊα and dowucfka
γράμματα, in form and order they agree
with the Samaritan. SiMONIDES of Ceos
and EPICHARMUS of Sicily, or, as IRE-
NUS here says, PALAMEDES, who lived
before the Trojan war, added the eight
f. m». V. w. 0. E. x. $, as used in Asia
Minor and insular Greece. Three how-
ever, 0. $. x, are found in tbe oldest
inscriptions. Baoxs. Econ. Inscr. 1.
The Ionians first adopted the entire
REFUTATIO. 153
, 9 A 9 , 1 4 ΙΝ , 4 4 4
LIB.I.vili.15.
xpovov auTot ἐξευρηκέναι ΠΟΤΕ μὲν Τα δασέα, TOTE δὲ Ta GR.I. xii.4
διπλᾶ: ἔσχατον δὲ πάντων llaXaujógy φασὶ τὰ μακρὰ 9
4 . ܬ ^ ® ὦ ^ ,
τούτοις προστεθεικέναι" πρὸ ToU οὖν 19 ܗ ταῦτα γενέσθαι,
4 9 , ܠ ܠ ^ 4 A , ܝ
οὐκ ἣν ᾿Αλήθεια" τὸ yap σῶμα αὐτῆς κατά σε, Mapxe, μετα-
γενέστερον μὲν Kaduov, καὶ τῶν πρὸ αὐτοῦ: μεταγενέστερον
δὲ τῶν τὰ λοιπὰ προστεθεικότων στοιχεῖα" μεταγενέστερον
δὲ καὶ σαυτοῦ: σὺ γὰρ μόνον εἴδωλον κατήγαγες THY ὑπό
σου λεγομένην ᾿Αλήθειαν.
I6. Τίς ® ἀνέξεταί cov τὴν τοσαῦτα φλναροῦσαν Σιγὴν,
tibus temporibus semetipsos adinvenisse, aliquando quidem as-
piratas, aliquando autem duplices: novissime autem omnium
Palamedem aiunt longas eis apposuisse. Prius igitur quam
apud Grecos heec fierent, non erat veritas. Corpus enim ejus
secundum te, Marce; posterius est tempore quam Cadmos, et ii
qui ante eum sunt; posterius autem his, qui reliqua elementa
addiderunt '[temporis quam Palamedes]: posterius autem tem-
pore, quam et tu ipse.
Tu autem solus in idolum deposuisti
eam, quz a te preedicatur Veritas.
16. Quis autem sustinebit tuam illam, quz tantum ? verbosata
alphabet, the Samians earlier than the
rest, and from these latter it was re-
ceived by the Athenians, although the
additional letters were not used at
Athens in public acta before the Pelo-
ponnesian war. Hence the shorter
alphabet obtained the name of ’Arrixd,
while the fuller form was known as
᾿Ιωνικὰ γράμματα. The reader will find
full information upon this subject in
ScaALIGER ad Euseb. Chron. p. 110;
MoNrFAUCON, Paleograph. Gr.; Bo-
CHART, Canaan, I. 20; Backn's Publ.
Econ. Ath.; MATTB. Gr. Gr.; PLIN. vir.
16.
* Viderit, the reading of the CLER-
mont MS. which MassuET adopta,
though as STIEREN says, auctoritatem
nullam memorat ; the Voss MS. shews
the same.
5 The Cierm. MS. has alfabete and
ARUND. alfa vite, the termination there-
fore is retained.
1 The mention of CADMUS (in the
CLERM. and ÁRuND. MSS. CADMOD),
and the subsequent personal application,
cavro0, induces the belief that the trans-
lation indicates a lacuna in the Greek,
in the words temporis quam Palamedes,
i.e. τοῦ καιροῦ Παλαμήδους, in regimen
with τῶν preceding; the translator,
however, made the name dependent
upon μεταγενέστερον. 1 would insert
these words, therefore, in the Greek
text; it is to mark omission in the
CLERM., Voss and 71880. 11. MSS. that
these words are bracketed in the Latin.
3 Verbosata, chattering. GRABE,
and his predecessor FEUARDENT, altered
this word to verbosa, but MaASSUET,
supported by the universal consent of
MSS., restores the final syllable, ver-
bosari being an equivalent in later Latin
for garrire ; and he quotes S. AUGUSTIN,
Serm. 265, de Temp. (App.), In eccle-
sia stantes, nolite verbosari; also from a
genuine work, Op. Imp. c. J. 46, In-
aniter verbosaris.
154 MARCOSIORUM
. A | 49 , , , 4 )ܙ oe ; - 4
LIBE vifi.16. ἢ TOV Qavovouac TOv ovoua (et, καὶ TOV appnToy ἐξηγεῖται, Kat M. 79.
MAS51xv5 roy ἀνεξιχνίαστον ἐξιστορεῖ- καὶ ἠνοιχέναι TO στόμα φησὶν
9 ܠ 9 ܢ A 9 , 4 ܢ ܝ , ܬ
αὐτὸ [ 2. αὐτὸν], ὃν ἀσώματον καὶ ἀνείδεον λέγεις" καὶ προ-
, , e e ^ , , , ,
ενέγκασθαι Λόγον, ws ἕν τι τῶν συνθέτων (wv: τόν Te Adyov
αὐτοῦ ὅμοιον ὄντα τῷ προβαλόντι, καὶ μορφὴν τοῦ ἀοράτου
4 , ^
γεγονότα, στοιχείων μὲν εἶναι τριάκοντα, συλλαβῶν δὲ τεσ-
, ." ^ ܠ 4 e , ^ , e 1
capov ; “Korat oiv κατὰ τὴν ὁμοιότητα τοῦ Λόγον ὁ Ἰ]ατὴρ
^ , 4 , ^
τῶν πάντων, ws σὺ φὴς, στοιχείων μὲν τριάκοντα, συλλαβῶν
4 , 4 , , $ <= ; , 9 ? ܕ
de τεσσάρων. Ἢ παλιν τίς ἀνέξεταί σου es σχήματα καὶ
4 4 , ܙ
ἀριθμοὺς, ποτε μὲν τριάκοντα, ποτὲ δὲ εἰκοσιτέσσαρα, ποτὲ
^ ,
de ἐξ μόνον, συγκλείοντος TOV τῶν πάντων κτιστὴν, καὶ
δημιουργὸν, καὶ ποιητὴν Λόγον τοῦ Θεοῦ κατακερματίζοντος
4 a 4
αὐτὸν eis συλλαβὰς μὲν τέσσαρας, στοιχεῖα δὲ TpiaxovTa:
καὶ τὸν πάντων Κύριον τὸν ἐστερεωκότα τοὺς οὐρανοὺς, εἰς
0 9 4 e , ^ 4 , *
w π᾿ Katayovros àpiÜuov, ὁμοίως τῷ ἀλφαβήτῳ αὐτὸν
a , ^
γεγονότα [1]. ἀλφ. yey. καὶ αὐτὸν π. X. <. |, πάντα χωροῦντα
a , , 9
Πατέρα, ἀχώρητον de ὕπαρχοντα, εἰς τετράδα, kai dydoada,
est Sigen, que innominabilem nominat (/Eonem), inenarra-
bilem exponit, et eum qui !investigabilis est enuntiat, et ape-
ruisse os dicit eum, quem incorporalem et infiguratum dicis,
et emisisse Verbum, quasi unum ex his que composita sunt ani-
malia: Verbum quoque ejus simile esse ei qui eum emisit, et
formam invisibilis factum, elementorum quidem esse triginta,
syllabarum autem quatuor? Erit ergo secundum similitudinem
Verbi Pater omnium, sicut tu ais, elementorum quidem triginta,
syllabarum autem quatuor. Aut iterum quis sustinebit te in
schemata et numeros, aliquando quidem triginta, aliquando
autem viginti quatuor, aliquando sex tantum, concludentem
universorum conditorem, et Demiurgum, et factorem Verbum
Dei, et minuentem eum in syllabas quidem quatuor, elementa
autem triginta: et omnium Dominum qui *firmavit coelos, in
DocoLxxxviu deducentem numeros, similiter atque Alphabetum:
et ipsum qui omnia capit Patrem, a nullo autem capitur, in qua-
ternationem et octonationem [et decadem] et duodecadem sub-
1 Investigabilis, that cannot be in- MS, I restore firmavit for confirmavit,
vestigated, as in p. 15, and II. xxv. as agreeing better with édcrepewxéra.
* On the authority of the ARUND. The Voss MS. also agrees.
REFUTATIO. 155
A ܠ ܢ 4 ^
kai δεκάδα, kai δωδεκάϑα ὑπομερίζοντος, Kai διὰ τῶν τοιούτων LIB.I viiL16,
^ i» 4 ^ : xv δ
πολυπλασιασμῶν, TO ἄῤῥητον kai ἀνεννόητον, ws σὺ φὴς, τοῦ MASI 4
%¶ » , . La 4 ,
IIarpós ἐκδιηγουμένου ; Kai ὃν ἀσώματον kai ἀνούσιον ὀνομά-
4 , * ? ܠ 4 ^
(ets, τὴν τούτου οὐσίαν kai τὴν ὑπόστασιν ἐκ πολλῶν γραμ-
, e , ܟ , , A
μάτων, ἑτέρων ἐξ ἑτέρων γεννωμένων, κατασκευάζεις, αὐτὸς
τ Δ , 3 N ܕ ܠ , 4 ’ ^
atdados ψευδὴς, kai τέκτων κακὸς γενόμενος τῆς προπαν-
, ܘ , * «à 9 , 4 > 9 9 ,
vTepraTov δυνάμεως" kai ἣν ἀμέριστον dig εἶναι, eig ἀφωνους,
܇. ܙ a e , LH ς , ܠ
Kat φωνήεντας, καὶ ἡμιφώνους φθόγγους vrouepiCwv τὸ
ܟ ^ ^ ^ 9 ܒܨ ^^ ~ ~
ἄφωνον αὐτῶν τῷ τῶν πάντων Ilarpi, καὶ τῇ τοῦ υἱοῦ
, ’
[1. τούτου] ἐννοίᾳ ἐπιψευδόμενος, εἰς τὴν ἀνωτάτω βλασ-
, 4 , 9 ܝ ܝ , e ,
φημίαν καὶ μεγίστην ἀσέβειαν ἐμβέβληκας ἅπαντας τούς σοι
,
πειθομένους.
Δ ܐ ܬ ܠ , a e , ^ ’
17. to και Olkalws Kal ἁρμοζόντως TH TOLAVTH GOV
, e ^ , A ^^ 9 4 a
τόλμη ὁ “θεῖος πρεσβύτης Kai κήρυξ τῆς ἀληθείας ἐμμέτρως
, , , 9 A e
emtBeBonxe σοι, εἰπὼν οὕτως"
δΕἰδωλοποιὲ, Mapxe, καὶ τερατοσκόπε,
᾿Αστρολογικῆς ἔμπειρε καὶ μαγικῆς τέχνης;
partientem, et per huj:smodi multiplicationes illud quod est
inenarrabile et ‘incognoscibile, quemadmodum tu dicis, Patris
enarrantem* Et quem incorporalem et insubstantivum nomi-
nas, hujus materiam et substantiam ex multis literis, aliis ex
aliis generatis, fabricas, ipse Deedalus fictor et faber malus fac-
tus sublimissime virtutis: et quam indivisibilem dicis substan-
tiam, in mutas, et vocales, et semivocales sonos subdividens, id
quod est mutum in his, omnium Patri et hujus intentioni men-
tiens, in summam blasphemiam et magnam impietatem immisisti
omnes qui tibi credunt.
17. Quapropter et juste et apte tali temeritati tus divine
aspirationis senior et préeco veritatis invectus est in te, dicens
810 :
Idolorum fabricator, Marce, e& portentorum 4nspector,
Astrologie cognitor. et magice artis,
1 DADALUS, the fabricator of the losophy; and as having deified the
Cretan labyrinth, aptly illustrative of αἰῶνες of the Pleroma; but more espe-
the Marcosian maze. cially ᾿Αλήθεια. cf. 8 15. τερατοσκόπε,
3 The translator probably read ὁ JZeichendeuter. Sr.
θεόπνευστος Tp. * The Ciermontr MS. omits this
3 εἰδωλοποιὲ, as having given amon- word, but it is owing to the similar ter-
strous development to the ἰδέαι of phi- mination of a preceding word.
LIB.I.viii.)7.
GR. I. xii. 4.
MASS.I.x v.6.
156
MARCOSIORUM
~ an 6
Δι’ ὧν κρατύνεις τῆς πλάνης τὰ διδαγματα,
^ ܐ ܝ ܝ ܓܒ
Σημεῖα δεικνὺς τοῖς ὑπὸ cov πλανωμένοις,
᾿Αποστατικῆς Suvapews ἐγχειρήματα,
"A σὺ χορηγεῖς ὡς πατὴρ Σατανᾶ, εἰ
Al ἀγγελικῆς δυνάμεως " A(a(À ποιεῖν
Ἔχων σε πρόδρομον dvTiÜcov πανουργίας.
Καὶ ταῦτα μὲν ὁ θεοφιλὴς πρεσβύτης. Ἡμεῖς δὲ τὰ λοιπὰ
τῆς μυσταγωγίας αὐτῶν, μακρὰ ὄντα, πειρασόμεθα βραχέως
διεξελθεῖν, καὶ Ξτὰ πολλῷ χρόνῳ κεκρυμμένα εἰς φανερὸν
ἀγαγεῖν: οὕτω γὰρ av γένοιτο εὐέλεγκτα πᾶσι.
Per que confirmas erroris doctrinas,
Signa ostendens his qui a te seducuntur,
Apostatice virtutis operationes,
Que tibi prestat tuus pater Satanas
Per angelicam virtutem Azazel facere, habens te
Precursorem contrarie adversus Deum nequitia.
Et hzc quidem amator Dei senior. Nos autem reliqua mysteria
eorum, quz sunt longa, conabimur breviter expedire, et ea que
multo tempore sunt occultata, in manifestum producere.
Sic
enim fit ut facile argui et convinci possint ab omuibus.
1 The translation in part, and in
part the metre, justifies the emendation,
“A σοι χορηγεῖ σὸς Ilarhp Σατᾶν del.
3'Afapj. The same demon, as
GRABE says, that is mentioned in the
Targum Jon. on Gen. vi. 4, under the
name Uzziel; and again by "7^ on
Num. xii 34: 7035 O'p» n'en
m3 ὝΠΟ |» p95 in "finns
Df 97 The Nephilim are Anakim
(giants) of the sons of Shamhazai and
Uzziel, who fell from heaven in the days
of Enoch. In the Jewish demonology
Azael and Asa, were two angels that
cavilled at the creation of man, and
were punished by being subjected to
trial upon earth ; they were the pro-
genitors of the Anakim ; and were bound
with a chain of iron, and plunged in
the midst of the abyss, where they are
man's instructors in sorcery; as R.
Menachem says, in his Commentary
upon the Pentateuch: "Δὲ D nw
‘DOIN JON NDT NINN 32 3 npe
.MtU2 325 wan Hence the mention
of Azael here, in connexion with the
juggling of Marcus. The demonology
of the Jews, borrowed from Babylon,
not improbably incorporated thé names
of some whose gigantic vices were
punished by the flood. So the Rab-
binical Miscellany WIN DYpO*, says,
puo mma wy Sapa à noe
8 Marcus was a contemporary of
IRENAEUS; but these words apply to the
Ophites and Perate already of an old
date. The Marcosian heresy was first
broached in Gaul, but notwithstanding
its abstruse and unattractive character,
it had spread and taken root in Asia,
as we know from the case of the Asiatic
deacon, IX. 3. Still Marcus was a
follower, not a precursor of Valen-
INTERPRETATIONES. 157
, LIB. J. fx. 1.
Κεφ. 8. Mie anl
Quomodo solvunt parabolas.
? ^ ^ ,
mp. I. THN OUV γένεσιν TOV Αὐώνων αὐτῶν, καὶ τὴν πλανὴν
τὶ. 52.
G. 77.
^ , a 9 , e , 9 4 A 9 ܢ
τοῦ προβατου, Kat ἀνεύρεσιν, ἑνώσαντες ἐπὶ TO αὐτὸ, μυστι-
κώτερον ἐπιχειροῦσιν ἀπαγγέλλειν οὗτοι οἱ εἰς ἀριθμοὺς τὰ
, , 9 , 4 , , ܢ
πάντα κατάγοντες, ἐκ μονάδος Kai δυάδος φάσκοντες Ta ὅλα
, ^
συνεστηκέναι [Η. συνεστάναι [" καὶ ἀπὸ μονάδος ἕως τῶν
, 9 ^^ e ^ ܢ , 1 , ܐ ܠ
τεσσάρων ἀριθμοῦντες οὕτω γεννῶσι τὴν δεκάδα. *Mia yap,
καὶ δύο, καὶ τρεῖς, καὶ τέσσαρες, συντεθεῖσαι ἐπὶ τὸ αὐτὸ, τὸν
τῶν δέκα Αἰώνων ἀπεκύησαν ἀριθμόν. 1]άλιν δ᾽ αὖ ἡ δυὰς àv
? ^ ^ e ^ 2? , ? δύ 4 ,
αὐτῆς προελθοῦσα ἕως τοῦ "ἐπισήμου, olov δύο καὶ τέσσαρες
, , ^
καὶ ἕξ, τὴν δωδεκάδα ἀπέδειξε. Kai πάλιν ἀπὸ τῆς δυάδος
CAP. IX.
1. Generrationem itaque /Eonum, et errorem ovis, et adin-
ventionem, adunantes in unum, mystice audent annunciare hi
qui in numeros omnia deduxerunt, de monade et dualitate dicen-
tes omnia constare: et a monade usque ad quatuor numerantes,
sic generant, decadem. Unum enim et duo, et tres, et quatuor,
in unum composite, decem /Eonum generaverunt numerum.
Rursus autem dualitas ab ea progressa usque ad episemon, duo
et quatuor et sex, duodecadem ostendit. Et rursus a dualitate
tinus, whom he copied in the pretended
revelation of the supreme T'etras; as
HriPPoLYTUS says, Philos. VI. 42: '0 δὲ
Μάρκος μιμούμενος τὸν διδάσκαλον (Va-
lentinum sc.), &c. IRENZUS also speaks
of him as magistri emendatorem, c. VIII.
We may, therefore, safely class him
with the immediate followers of Valen-
tinus, and not with the apostolical age
as Predestinatus has done.
1 These words bear the appearance
of having been interpolated prior to the
translation ; for the words ἀπ᾽ αὐτῆς
that follow, bear relation to μονάδος
that precedes the passage, which HIPro-
LYTUS omits altogether. Elsewhere he
demonstrates the Pythagorean origin of
the Valentinian numerical system, in
which the decad or Pythagorean τέλειος
ἀριθμὸς was deduced from the Tetractys.
Ph. v1. 23: ὅτι δὲ καὶ ἡ τετρακτὺς γεννᾷ,
φησὶ, τὸν τέλειον ἀριθμὸν, ὡς ἐν τοῖς νοη-
τοῖς τὸν δέκα, διδάσκουσιν οὕτως. El
ἀρξάμενος ἀριθμεῖν λέγει τις ὅτι ἕν, καὶ
ἐπιφέρει δύο, ἔπειτα ὁμοίως τρία, ἔσονται
ταῦτα &- πρὸς δὲ τούτοις ἔτι τέσσαρα,
ἔσται ὁμοίως τὸ πᾶν, δέκα. Td γὰρ ܬ
δύο, τρία, τέσσαρα, γίνεται δέκα ὁ τέ-
λειος ἀριθμός. Οὕτως, φησὶ, κατὰ πάντα
ἐμιμήσατο ἡ τετρακτὺς τὴν νοητὴν μο-
γάδα, τέλειον ἀριθμὸν γεννῆσαι δυνηθεῖσαν.
3 ἐπισήμου, the cipher, i.e. 6, See
note 3, p.147. Here 2+4+6=12, and
2+44+6+8+ 10= 30.
158 PARABOLARUM
EIBLix.1- ὁμοίως ἀριθμούντων ἡμῶν ἕως τῶν δέκα, ἡ A ἀνεδείχθη, ἐν ܡ ܳܐ
. EL 4 , i
MASS. xvi. ὀκτὼ καὶ δέκα καὶ δώδεκα [Η. ὀγδοὰς καὶ δεκὰς καὶ δωδεκας |. vi. 58.
Τὴν οὖν δωδεκάδα, " διὰ τὸν [Η. τὸ] ἐπίσημον συνεσχηκέναι,
é ܙ ܠ λ θή Η A 05 4 ^
(a TO συνεπακολουθήσασαν [ . συνεπακολουθῆσαν] αὐτὴ
$0» 7; , , Ka! ὃ M ^ a ὶ σὸν ὃ
τὸ ἐπίσημον, παθος λέγουσι. Kat dia τοῦτο * rept τὸν dw-
δέ 4 4 ^ , , ܠ ,
ἕκατον ἀριθμὸν τοῦ cdaAXuaros γενομένου, TO πρόβατον
ἀποσκιρτῆσαν πεπλανῆσθαι: ἐπειδὴ τὴν ἀπόστασιν ἀπὸ ܝܣܘ
+ ^ , T ^ 9 ^ , « 9 a ܝ
δεκάδος γεγενῆσθαι φάσκουσι. ܤܐ αὐτῷ τρόπῳ καὶ ἀπὸ τῆς
ὃ δ ὁ 4 , 9 ~ , δύ 9 ,
woexados ἀπόστασιν [7 ἀποστᾶσαν] μίαν δυναμιν ἀπολωλε-
ναι μαντεύονται" καὶ ταύτην εἶναι τὴν γυναῖκα τὴν ἀπολέσασαν
4 } 4 ¥ ܠ , ܐܗ ς ^ 9 , Ov
τὴν δραχμὴν, καὶ ἅψασαν λύχνον, καὶ εὑροῦσαν αὐτήν. Οὕτως
9 A 3 , 4 4 4 4 4 , 9 & a ^
οὖν καὶ ?(évi) τοὺς ἀριθμοὺς Tous καταλειφθέντας, ἐπὶ μεν τῆς
similiter numerantibus nobis usque ad x, xxx numerus ostensus
est, in quo est ogdoas et decas et duodecas. Duodecadem
igitur eo quod episemon habuerit (consequentem sibi propter
episemon) passionem vocant. Et propter hoc cirea xir nume-
rum cum labes quedam facta fuisset, ovem luxuriatam oberrasse:
quoniam apostasiam a duodecade factam dicunt. Similiter et a
duodecade abscedentem unam virtutem perisse divinant: et
hane esse mulierem qus perdiderit drachmam, et accenderit
lucernam, et invenerit eam. Sic igitur et numeros reliquos in
drachma, qui sunt novem, in ove vero undecim, perplexos sibi-
II. xviii. 2.
Luc. xv. 8.
! Without stopping to detail the
explanations and alterations offered suc-
cessively by GRABE, MasSUET, and
STIEREN, none of which are satisfactory,
I add that which seems nearer to the
iruth. In the first place the text, as
corrected from HiIPPOLYTUS, runs with
tolerable accuracy as follows: τὴν οὖν
δωδεκάδα διὰ τὸ ἐπίσημον συνεσχηκέναι,
(διὰ τὸ συνεπακολουθῆσαν αὐτῇ τὸ ἐπί-
σημον,) πάθος λέγουσι. For the number
six (ἐπίσημον Bai) symbolised the ܘܐܘ
vyoula τοῦ πάθους, because man, the
counterpart of the heavenly Adam, was
formed on the sixth day of creation,
and Christ suffered on the sixth day of
the week, and at the sixth hour of the
day Christ was nailed to the cross, and
the name Jesus, implying the suffering
Manhood, consists of six Greek letters,
pp. 140, 145, 146. Since, therefore, the
even digits, up to the ἐπίσημον Ba, i. e.
2, 4, 6, sum twelve, therefore twelve
was called that, which was symbolised
so clearly, as they said, by tbe cipher 6,
and bore the character of Paasion.
3 περὶ τὸν δωδέκατον. The σφάλμα
of the last of the twelve ons, deve-
loped by Anthropos and Ecclesia, caused
the passion of Enthymesis. τὸ πρόβατον
must here be restricted to Sophia, the
prototypal lost sheep. At the close of
this period, HrPPOLYTUS ceases for a
few sentences to transcribe, and gives
the substance in words that are still
similar to those of IREN.ZUS.
3 del. ἐπί. Of ten pieces of silver
one was lost, and nine left.
PERVERSIONES. 159
dp. δραχμῆς τοὺς ἐννέα, ᾿ἐπὶ δὲ τοῦ προβάτου τοὺς ἕνδεκα émi- LIB.I. tx. 1
xil 1.
L 59. MASS Y I.xvi.
. 78. 1.
, 9 , ܠ ^ , , , 9 ,
“πλεκομένους αλλήλοις TOV τῶν εἐνενηκονταεννεα τίκτειν ἀριθμόν:
, 4 9 , ܠ ܬ ܠ , , 9 ܐ ܠ
ἐπεὶ evvaxis τὰ ἕνδεκα ἐνενηκονταεννέα γίνεται. Διὸ καὶ τὸ
ἀμὴν τοῦτον λέγουσιν ἔχειν τὸν ἀριθμόν.
2. Οὐκ ὀκνήσω δέ σοι καὶ ἄλλως ἐξηγουμένων αὐτῶν
ἀπαγγεῖλαι, ἵνα πανταχύθεν κατανοήσης τὸν καρπὸν αὐτῶν.
A ܠ ^ ^
To yàp στοιχεῖον τὸ ἡ σὺν μὲν | ap. H. deest μὲν] τῷ ἐπισήμῳ
9 ὃ τὸ ܐ 9 A ^ Ld 9 ܟ ,
oydoada εἶναι θέλουσιν, ἀπὸ τοῦ πρώτου ὀγδόου κείμενον
, 9 4 ^ 9 , , , > ܝ
τόπου [H. ἀπὸ τοῦ A ὀγδόῳ κείμενον Tómo | εἶτα πάλιν
ܕ , , 9 ^ ܨ 9 4 ^ ^
ἄνευ τοῦ ἐπισήμου ψηφίζοντες τὸν ἀριθμὸν αὐτῶν τῶν
μέχρι τοῦ η,
ܠ , , 4
τὴν τριακοντάδα ἐπιδεικνύοναιν. ᾿Αρξάμενος yap [Η. τις]
στοιχείων, καὶ ἐπισυνθέντες | H. συντιθέντες]
ἀπὸ τοῦ ἄλφα, καὶ τελευτῶν εἰς τὸ y τῷ ἀριθμῷ [Η. τὸν
ἀριθμὸν] τῶν στοιχείων, ὑπεξαιρούμενος δὲ τὸ ἐπίσημον, καὶ
ἐπισυντιθεὶς τὴν ἐπαύξησιν τῶν γραμμάτων, εὑρήσει τὸν
^ , 9 , 3M , 4 ^ 4 , ,
τῶν τριάκοντα ἀριθμόν. éxpt γὰρ τοῦ *0 [{] στοιχείου
metipsis, xcix numerum generare: quoniam novies 5undeni
xcix fiant. Quapropter et Amen hune habere dicunt nume-
rum.
2. Non pigritabor autem tibi et aliter eos interpretantes
annunciare, ut undique conspicias fructum eorum. Literam
enim H cum episemo Ogdoadem esse volunt, cum ab alpha[beta]
octavo sit posita loco: rursus iterum sine episemo computante 8
numerum ipsarum literarum, et componentes usque ad H, tria-
contadem ostendunt. Incipiens enim quis ab A, et perfiniens
in H, [per numeros] [/. numerum] literarum, abstrahens autem
episemum, et insuper conjungens incrementum literarum, in-
veniet tricenarium numerum. Usque enim ad E literam, xv
1 ἐπὶ δὲ τοῦ προβάτου, the lost sheep
of Valentinus, not of S. Lu&&E. Sophia
having strayed from her twelve co-ordi-
nates, left eleven in the Pleroma.
3 ἁμήν. The letters of which sum
{1+40+8+450}=99. The idea is bor-
rowed from the Jewish Cabbala, in
which the same word is observed to
sum, Jehovah Adonai, — 91. 11213221
sone mm row mn 555 iim poe
. 13) of similar character is AMEN, which
suma the two names JEHOVAH ADONAI,
Seph. Zeniutha, & compendium of the
Cabbala, 111. 19, 6.
3 HIPPOLYTUS omits the following
computation as far as the words τριά-
κοντα αἰώνων. This may have been the
result of error in transcribing, owing to
the somewhat similar conclusion of the
preceding clause, τριάκοντα ἀριθμόν.
Just as in the CLeRMONT MS. the words
appositus eis in the translation, have
160 RATIONES
, , =» A 9 ^ e ܒ e a
LIB. 1. ix. 2 πεντεκαίδεκα γίνονται" ἔπειτα προστεθεὶς αὐτοῖς ὃ τῶν ENTE wi
MASSE ἀριθμὸς, β καὶ x ἀπετέλεσε: προσελθὼν τούτοις τὸ m, $±
,
ἐστιν ὀκτὼ, τὴν θαυμασιωτάτην τριακοντάδα ἀνεπλήρωσε.
~ ^ ,
Kai ἐντεῦθεν ἀποδεικνύουσι τὴν ὀγδοάδα μητέρα τῶν Tpua-
Αἱ , "E 4 ? , , H ^ -^ ὃ ,
κοντα Αἰώνων. Ἐξπεὶ οὖν ex τριάκοντα [ . τῶν τριῶν] vya-
e ^ 4 ^
μεων "vorat ὁ τῶν X ἀριθμος, τρεῖς [1. τρὶς] αὐτὸς γενόμενος
τὰ ἐνενήκοντα ἐποίησε" τρεῖς [Η. τρὶς] γὰρ τριάκοντα ἐνενή-
ܠ 9 A 1 e M 949 e ܝ - ܫ ,
κοντα. Kai αὐτὴ de ἡ τριὰς ἐφ᾽ ἑαυτῆς συντεθεῖσα, ἐννέα
9 .ܚ ܝ 4 e 9 ܝ 9 9 , 9 ^ ܢ ܢ
ἐγέννησεν. Οὕτως [δὲ] ἡ ὀγδοὰς τὸν τῶν ἐννέα παρ᾽ αὐτοῖς
ܝ , 9 , 9 4 4 , 4 , a 9 a
H. ἐνενήκοντα ἐννέα atrex. ap. | ἀπεκύησεν ἀριθμόν. Kai ἐπεὶ
ὁ δωδέκατος Αἰὼν ἀποστὰς κατέλειψε τοὺς ἄνω ἕνδεκα,
κατάλληλον λέγουσι τὸν τύπον τῶν γραμμάτων τῷ σχήματι
A ^ ^ , ^
ToU 'λόγου κεῖσθαι: ἑνδέκατον yap τῶν γραμμάτων κεῖται
[Η. κεῖσθαι] TO A, ὅ
s ^ ܢ 9 4 9 , 4 κι ^ Μ᾽ ܟ
εἰκόνα κεῖσθαι τῆς ἄνω οἰκονομίας" ἐπειδὴ "ἀπὸ τοῦ ἄλφα,
4 9 4 ^ ’ 4 4
€a"TtV ἀριθμὸς Τῶν τριάκοντα, καὶ ΚΑΤ
fiunt: post deinde appositus eis vir numerus, τ et xx perficit.
Cum autem appositum est eis H, quod est vim, admirabilem
triacontadem adimplevit. Et hine ostendunt Ogdoadem matrem
triginta 4onum. Quoniam igitur ex tribus virtutibus unitus
est tricenarius numerus, ter idem factus xc fecit. Et ipsa
autem trias in se composita 1x generavit. Sic Ogdoas xcix
generavit numerum. Et quoniam duodecimus Aon absistens
reliquit sursum x1, consequenter dicunt typum literarum in figura
Logi positum esse : (Undecimam enim in literis esse A, qui est
numerus xxx) et secundum imaginem positum esse superioris
dispositionis: quoniam ab Alpha sine episemo, ipsarum litera-
caused an omission of a couple of lines,
being followed by H, quod est VIII.
* 0 has been copied by mistake for
e, some accidental mark perhaps having
given to the vowel the appearance of
the consonant.
5 The CLERMONT, AR. and MERC. II.
MSS. have undecies novem. Eras.
and GALLAS. have the same; Pass.
and Voss MSS. novies undent.
1 It has been proposed and allowed
by GRABE and MASSUET that 0’ should
be substituted for λόγον. But this word
means here computum ; and the sense of
the passage will then be, They say that
the position of the letters is a true co-ordi-
nate of the method of their calculation.
The Latin translation Logi is altogether
unsuitable. HIPPOLYTUS is suggestive ;
after mentioning the aberration of the
lost ZEon, he proceeds—xaráAA3Aor καὶ
τοῦτος ‘O γὰρ τύπος τῶν γραμμάτων
διδάσκει" ἑνδέκατος γὰρ, κιτ.λ. Would
τόπος make a more complete sense both
in IREN.£U8 and HiPPoLYTUS!
3 ἀπὸ τοῦ &., ie. the sum of the
Greek numeral letters from «a to ἃ in-
clusive, omitting the ἐπίσημον F, is 99.
MARCOSIORUM. 16]
1
T. χωρὶς τοῦ ἐπισήμου, αὐτῶν τῶν γραμμάτων ὁ ἀριθμὸς ἕως LIB 1. ὄχ. 3.
τοῦλ συντιθέμενος κατὰ τὴν παραύξησιν τῶν γραμμάτων σὺν Mass T xvi.
"Or -
IU ἐν ἑνδεκάτῳ ὃν τόπῳ] τῇ τάξει
ἐπὶ τὴν τοῦ ὁμοίου Ξαὐτοῦ [Η. αὐτῷ]. κατῆλθε ζήτησιν, T ἵνα
ἀναπληρώσῃ τὸν δωδέκατον ἀριθμὸν, καὶ εὑρὸν αὐτὸν ἐπλη-
ρώθη, φανερὸν εἶναι ἐξ αὐτοῦ τοῦ σχήματος τοῦ στοιχείου.
Τὸ γὰρ Ἃ ὥσπερ ἐπὶ τὴν τοῦ ὁμοίου αὐτῷ ζήτησιν παρα-
γενόμενον, καὶ εὑρὸν, καὶ εἰς ἑαυτὸν ἁρπάσαν αὐτὸν, τὴν τοῦ
δωδεκάτον ἀνεπλήρωσε χώραν, τοῦ Μ στοιχείου ἐκ δύο Δ
συγκειμένου. Διὸ καὶ φεύγειν αὐτοῦ [H. αὐτοὺς] διὰ τῆς
γνώσεως τὴν τῶν φθ [Η. ἐνενήκοντα ἐννέα] χώραν, τοντέστι
τὸ ὑστέρημα, τύπον ἀριστερᾶς χειρός
αὐτῷ τῷ À, τὸν τῶν ἐνενηκονταεννέα ποιεῖται ἀριθμόν.
δὲ a e , A
€ τὸ À ἑνδέκατον ὃν
, ܠ ^ @
μεταδιώκειν δὲ τὸ ἕν,
ὃ προστεθὲν τοῖς ἐνενηκονταεννέα, 3 εἰς τὴν δεξιὰν αὐτοῦ [ 2.
αὐτοὺς] χεῖρα μετέστησε.
rum numerus usque ad A compositus, secundum augmentum
literarum eum ipso A, xc et 1x facit numerum. . Quoniam
autem A, que est undecimo loco in ordine, ad similis *sui
descendit inquisitionem, ut impleret xu numerum, et cum inve-
nisset eum, adimpleta est, manifestum esse ex ipsa figuratione
literee. A enim quasi ad sui similis inquisitionem adveniens, et
inveniens, et in semet rapiens ipsum, duodecimi adimplevit
locum, M litera ex duobus Lambdis AA consistente. Quaprop-
ter et fugere eos per agnitionem xcix locum, hoc est deminora-
tionem, typum sinistree manus: sectari autem unum, quod
additum super xcix in dexteram eos manum transtulit.
1 The reading proposed within the
brackets is suggested by a comparison
numerarent; centum vero et reliquas
centurias dextere | gestibus exprimebant :
of the translation with the text of
HriPPOLYTUS, which has ἐν δεκάτῳ xel-
μενον τόπῳ.
3 αὐτῷ is the reading of HiPPoLr-
rus, for which perhaps the translator
read αὐτῶν; the CLERM., ABUND. and
other MSS. having eorum in the Latin.
8 els τὴν δεξιὰν, MABSUET tran-
scribes, but omits to acknowledge his
obligation to GRABE for the following
note :—'* Sinistre digitis utebantur. Ve-
teres, ut eorum gestibus usque. ad 99
VOL. 1.
unguem acilicet. indicis in medio figentes
artu pollicis centum dabant, JUVENALIB,
Sat. 10. Atque suos jam dextera com-
putat annos. Fronto Duc. Similiter,
ut ex Ecclesiasticis Scriptoribus hunc
locum explicem, SIDONIUS APOLLINARIS,
Lib. rx. Epist. 9, ad Faustum, in fine
scribit ܇ Quandoquidem tuos annos jam
dextera numeraverit, id est jam 100 an-
num attigisti, vel superasti. Nam ut Cas-
BIANUS Collat. 24, cap. 26, ait :—Cente-
narius numerus de sinistra transfertur
11
LIB. IL. ix. 3.
GR. I. xiiL 2.
MASS. I. xvi.
3.
Tit. tii. 10.
2Joh. 11.
162 CUM HZRETICIS
3. Σὺ μὲν ταῦτα διερχόμενος, ἀγαπητὲ, εὖ οἶδα ὅτι
, ܕ ܪ , 95^ y^ » ,
)ܘܐܘ ܬܘܟ πολλὰ τὴν τοιαύτην αὐτῶν ‘oincicopoy μωριαν.
"Afi δὲ πένθους οἱ τηλικαύτην θεοσέβειαν, καὶ τὸ μέγεθος
^ 4 , 9 ^ 93 < ܀@ , M 4 ,
τῆς ἀληθείας [+ ἀληθῶς] ἀῤῥήτου duvapews, καὶ τας τοσαύτας
4 , ^ ^ A ^ ܬ ^ ^ ܬ ܒ 0
οἰκονομίας τοῦ Θεοῦ, διὰ τοῦ ἄλφα, καὶ τοῦ Bara, καὶ δι
9 ^ [2 ^ 4 ’ , e
ἀριθμῶν οὕτως ψυχρῶς καὶ βεβιασμένως διασύροντες. Ὅσοι
4 4 [ ~ 'E [2 4 , ^ 50.
de ἀφίστανται τῆς ᾿Εἰκκλησίας, καὶ τούτοις τοῖς ypawdect
μύθοις πείθονται, ἀληθῶς αὐτοκατάκριτοι. Οὖς 6 Ἰ]αῦλος
ἐγκελεύεται ἡμῖν μετὰ μίαν καὶ δευτέραν νουθεσίαν παραι-
^ 9 , A e ^ , 4 9 [4 4
τεῖσθαι. “Iwavyns δὲ ὁ τοῦ Κυρίου μαθητὴς ἐπέτεινε τὴν
, , ^^ A , 9 a e 9 e ^ ,
καταδίκην αὐτῶν, μηδὲ χαίρειν αὐτοῖς ὑφ᾽ ἡμῶν λέγεσθαι
, e ܠ ^ , , ܠ , ^ σι
βουληθείς. Ὃ yap λέγων αὐτοῖς, φησὶ, χαίρειν, κοινωνεῖ τοῖς
3. Tu quidem hse pertransiens, dilectissime, optime scio
quoniam ridebis multum tantam illorum in tumore sapientem
stultitiam. Sunt autem digni planctu, qui tantam Dei religio-
nem et magnitudinem vere inenarrabilis virtutis, et tantas dis-
positiones Dei per A et B, et per numeros tam frigidos, et vi
extortos enunciant. Quotquot autem absistunt ab Ecclesia, et
lis anilibus fabulis assentiunt, vere a semetipsis sunt damnati.
Quos Paulus jubet nobis post primam et secundam correptionem
devitare. Johannes enim Domini discipulus superextendit dam-
nationem in eos, neque Áve a nobis eis dici volens: Qui enim
dicit, inquit, eis Ave, communicat operibus ipsorum nequissimis.
in dexteram, et licet eandem in suppu-
tatione digitorum figuram tenere videa-
tur, nimium tamen quantitatis mag-
nitudine supercrescit.” There is a
mixture, however, of Heathen and Rab-
binical conceit ; for the Jews imagined
& right and a left soul ; the latter merely
animal, the former spiritual :—e.g. the
Miscellany "i rl e quotes from the
Cabbalistic book Zohar,—DIN N"22U2
yop TN ody mot cv pe.an
INN DD SAN MIN x ܐܬܕ(
INT AMP nos) "pw wo
Seow) D"n now) Dx nb"
noy mm vB) INI) n'n Ub) "pw
spony sy av^nnb 512) ma ub mn
When the frs /39 |y SIND) DW
man was created he descended $n the
likeness of the heavenly (cf. ἸΌΝ ΟΝ
note 2, p. 134), and there descended with
him two spirits, one on his right, the
other on his left. That on the right was
called the holy soul, as it ts written,
And he breathed into his nostrils the
breath (soul) of life. And that on the
left is called the animal soul; ἐξ moved
wp and down, and could not rest until
man had sinned, and suddenly, &c. We
have here clearly the distinction of the
spiritual seed of Achamoth, and the
animal soul of Demiurge. The right
and the left immaterial substance. The
notion may be traced back to Plato's
cosmogonical account of the mundane
soul in the Timseus. See Pref.
1 The translator indicates οἱδησίσο-
gov to have been in his copy.
NON EST COMMUNICANDUM. 163
ἔργοις αὐτῶν τοῖς πονηροῖς. Kai εἰκότως: οὐκ ἔστι yap 118.1.α. 3
χαίρειν τοῖς ἀσεβέσι, λέγει Κύριος. ᾿Ασεβεῖς δὲ ὑπὲρ πᾶσαν ^95 ne
ἀσέβειαν οὗτοι, οἱ τὸν ποιητὴν οὐρανοῦ καὶ γῆς μόνον Θεὸν
, e 4 a y A 9 »* 9 e ,
παντοκράτορα, ὑπὲρ ὃν ἄλλος Θεὸς οὐκ ἔστιν, ἐξ ὑστερή-
ματος, καὶ αὐτοῦ ἐξ ἄλλου ὑστερήματος γεγονότος, προ-
βεβλῆσθαι λέγοντες" ὥστε κατ᾽ αὐτοὺς εἶναι αὐτὸν προβολὴν
Σ , e , 4H e ܒ 2 . 4
τρίτου ὑστερήματος. “Hy γνώμην ὄντως "καταφυσήσαντας, καὶ
καταθεματίσαντας, δέον πόῤῥω που μακρὰν φυγεῖν ἀπ᾽ αὐτῶν,
4 ^
Kat # πλέον διισχυρίζονται, Kat χαίρουσιν ἐπὶ τοῖς παρευρή-
9 ^ , ^ δέ ’ 4 4 9 a
μασιν αὐτῶν, ταύτη μαλλον εἰδέναι πλεον αὐτοὺς ἐνεργεῖσθαι
e^ ^ , ܝ
ὑπὸ τῆς ὀγδοάδος τῶν πονηρῶν πνευμάτων" καθάπερ οἱ εἰς
φρενίτιδα διάθεσιν ἐμπεσόντες, ἦ πλέον γελῶσι, καὶ ἰσχύειν
, ^
δοκοῦσιν, καὶ ὡς ὑγιαίνοντες πάντα πράττουσι, ἔνια δὲ xai
Et merito: Non enim est gaudere impiis, dicit Dominus. Impii memoriter.
autem super omnem impietatem hi sunt, qui factorem cceli et €. ܨ
terre, unum Deum omnipotentem, super quem alius Deus non P*^ xi.
est, ex Labe, et ipsa ex altera Labe facta, emissum dicunt: et
sic Jam secundum eos esse eum emissionem tertie Labis. Quam
sententiam digne exsufllantes et catathematizantes, oportet
porro alicubi et longe fugere ab eis: et quanto plus hee
afirmant et gaudent in iis adinventionibus suis, tanto magis
sciamus plus eos agitari ab Ogdoadis nequissimis spiritali-
bus: quemadmodum hi qui in phreneticam passionem incide-
runt, aut plus rident, et valere se putant, et quasi sani omnia
1 rplrov ὑστερήματος. Demiurgus σον εἶναι. The origin of the practice is
was the produce of the abortive conver-
sion of the abortive passion of Acha-
moth, who was herself the abortive issue
of Sophia.
3 Ag in baptism evil spirits were ex-
orcised and driven forth by ministerial
ex-sufflation ; a custom formerly of uni-
versal observation, as GENNADIUS says,
de Dogm. Eccl. 31: Cum sive parvuli
sive juvenes. ad regenerationis veniunt
sacramentum, non prius fontem vile
adeant, quam exorcismis et ex-sufflation-
ibus clericorum spiritus ab eis immundus
abigatur. So also Cyr. HIEROS. in
Catech. Prof. 8 5: κἂν ἐμφυσηθῇς κἂν
ἑἐπιορκισθῇς σωτηρία σοι τὸ πρᾶγμα νόμι-
best expressed in the following rubric
and commencement of one of the pray-
ers in the Syrian Order of Baptism :—
c2 q b> wd
ܗܒ ܠܗܘܢ ܡܪܝܐ dg
ye ܚܝܕܝܐ Oe. ܐܝ
ܒܬܠܟܠܝܕܘܗܝ ܩܕܝܫ̈ܐ
Insufflat in aquas tribus vicibus.
O Trinitas, da ipsis Domine, sanctum
illum afflatum tuum, quem unicus Filius
tuus insufflavit in sanctos discipulos suos.
SEVERI Patr. Rit.
11—2
164 RATIONES
IB. I. ix.3. e A A € ’ , ^ ܨ e. , 1
LIBILix3 ὑπὲρ TO ὑγιαίνειν, ταύτη μάλλον κακῶς ἔχουσι. Ὁμοίως δὲ
. ^ ^ ^ ܝ 9 ܠ
MASS .ܐ 92 καὶ οὗτοι, ἢ μάλλον ὑπερφρονεῖν δοκοῦσι, καὶ * ἐκνευρίζουσιν M, δι
^ 9 ^
ἑαντοὺς, ὑπέρτονα τοξεύοντες, ταύτη μᾶλλον οὐ σωφρονοῦσιν.
9 ܠ ܢ ܢ 9 , ^ ^ 9 , . ,
Ἐξελθὸν yap τὸ ἀκάθαρτον πνεῦμα τῆς ἀγνοίας |l. ἀνοίας],
» , ܀ A 4 Θ ^ ܝ 4 - ,
ἔπειτα σχολάζοντας αὑτους, οὐ Θεῳ, »)ܘ κοσμικαῖς ζητή-
4 a
ܐܗܘܗ εὑρὸν, προσπαραλαβὸν ἕτερα πνεύματα extra πονη-
ρότερα ἑαντοῦ, καὶ χαυνῶσαν αὐτῶν τὴν γνώμην, ὡς δυναμένων
S ες ܪ EE ^ E , 3 * ge ,
τὰ ὑπὲρ TOv Θεὸν ἐννοεῖν, kai ἐπιτήδειον εἰς * ὑπερέκκρουσιν
, , ^ PY ^ ,
κατασκευάσαν, THY ὀγδοάδα τῆς ἀνοίας τῶν πονηρῶν πνευμάτων
4 9 A 9 ,
εἰς αὐτοὺς ἐνεθήκωσε.
Κεφ. ®.
Quemadmodum conversationem. secundum figuram. ejus,
qui apud. eos Pleroma, exponunt factam.
BOYAOMAI δέ σοι kai ws αὐτὴν τὴν κτίσιν κατ᾽ εἰκόνα
τῶν ἀοράτων ὑπὸ τοῦ δημιουργοῦ, ὡς ἀγνοοῦντος αὐτοῦ,
, ܠ ^ ܢ . , ^
κατεσκευάσθαι διὰ τῆς Μητρὸς λέγουσι, διηγήσασθαι. Ἰ]ρῶτον Ri.
μὲν τὰ 3Téccapa στοιχεῖα φαςι, πῦρ, ὕδωρ, γῆν, ἀέρα, εἰκόνα τ ἃ
agunt, quzdam autem et quasi plus quam sani sunt, tanto
magis male habent. Similiter autem et hi, quo magis plus
sapere putantur, enervantes semetipsos, super tonum sagittantes,
Matt. xi. 48. tanto magis non sapiunt. Exiens enim immundus spiritus igno-
rantize, dein vacantes eos non Deo, sed mundialibus questioni-
bus inveniens, assumens alios spiritus septem nequiores semet-
ipso, et infatuans illorum sententiam, quasi possint quse sunt
super Deum adinvenire, et aptabiliter in exclusionem compositam
Ogdoadem ignorantie nequissimorum spirituum in eos deposuit.
CAP. X.
Voro autem tibi referre quemadmodum et ipsam conditio-
nem secundum imaginem invisibilium a Demiurgo, quasi igno-
rante eo, fabricatam per Matrem dicunt. Primo quidem qua-
tuor elementa dicunt, ignem, aquam, terram, et aérem, imaginem
1 ἐκνευρίζουσιν ἑαυτοὺς, oxhaust their gony—o Θεὸς ἐν μέσῳ θέμενος ἐκ πυρὸς
strength. καὶ γῆς ἀέρος re τὸ τοῦ πάντος ἐδημι-
3 ὑπέκκρουσιν is the conjecture of ούργησε σῶμα. Hipp. Phil. vi. 18.
BiLLIUS. See also p. 118, n. 2. And hence the Gnostics borrowed their
* So in the Pythagorean cosmo- notion of a fiery Demiurge, presiding
ASTROLOGICA. 165
pp. προβεβλῆσθαι τῆς ἄνω [πρώτης | deest ap. H.] τετράδος: HBL x
8t
X ras τε ἐνεργείας αὐτῶν συναριθμουμένας, οἷον θερμόν τε καὶ 59995
ψυχρὸν, ξηρόν τε καὶ ὑγρὸν, ἀκριβῶς ἐξεικονίζειν τὴν ὀγδοάδα'
'é£ ἧς δέκα δυνάμεις οὕτως καταριθμοῦσιν' ἑπτὰ μὲν σωματικὰ
κυκλοειδῆ, ἃ καὶ οὐρανοὺς καλοῦσιν: ἔπειτα τὸν περιεκτικὸν
$ ^ , i <= ܠ , 9 4 4 ܢ a
-8. αὐτῶν κύκλον, ὃν καὶ ὄγδοον οὐρανὸν ὀνομαζουσι' πρὸς δὲ
τούτοις ἥλιόν τε καὶ σελήνην. Ταῦτα δέκα ὄντα τὸν ἀριθμὸν,
* < ܝ 4 ^ 9 , , ^ 9 4 ,
εἰκόνας λέγουσιν εἶναι τῆς aoparov δεκάδος, τῆς ἀπὸ Λόγου
.85, καὶ Ζωῆς προελθούσης. 'Τὴν δὲ δωδεκάδα μηνύεσθαι διὰ τοῦ
ζωδιακοῦ τοῦ καλουμένου κύκλου.
Τὰ γὰρ δώδεκα ζώδια
φανερώτατα τὴν τοῦ ᾿Ανθρώπου καὶ τῆς Ἐκκλησίας θυγατέρα
δωδεκάδα σκιαγραφεῖν λέγουσι. Καὶ ἐπεὶ “ἀντεπεζεύχθη,
emissam esse superioris quaternationis: et operationes eorum
cum eis annumeratas, id est, calidum et frigidum, humectum et
aridum, diligenter imaginare Ogdoadem, ex qua decem virtutes
sic enumerant: septem quidem corporea circumlata, que etiam
cclos vocant: post deinde continentem eos circulum, quem
octavum ccelum vocant, post deinde solem et lunam. Hec cum
sint decem numero, imagines dicunt esse invisibilis decadis ejus,
quz a Logo et Zoe progressa sit. Duodecadem autem ostendi
per eum, qui Zodiacus vocatur circulus. xi enim signa mani-
festissime Hominis et Ecclesie filiam duodecadem, quasi per
quandam umbram pinxisse dicunt. Et e contrario superjunctum,
over a material system of the seven
heavens, fire being the most active
agent in creation: ἔστι δὲ πυρώδης ἡ
ψυχικὴ οὐσία, 312. .. .. and, πάντων
ὅσων γένεσίς ἐστιν ἀπὸ πυρός. 17 ܀ ܀ ܀ ܀ ܀
ὑπεράνω δὲ τῆς ὕλης 3] ἐστι δημιουργός.
PYTHAGOBAS in the same way imagined
two δαίμονες, the one earthy, the other
heavenly ; τὸν δὲ οὐράνιον, πῦρ μέτεχον
τοῦ ἀέρος, θερμὸν καὶ ψνχρόν. HIPP.
Philos. i. v. Πνθαγ.
1 Either ἐξῆς, in continuation, as the
editions print, or ἐξ ἧς (sc. dydoddos)
as the translator read; and seeing
that the seven heavens were consi-
dered to derive their substance and
their properties from the lower ogdoad,
the reading may be adopted.
3 With the exception of the other
word ἀνεζεύχθης, the text of HIPPOLYTUS
is much to be preferred, and agrees al-
most literally with the version; the
passage may be rendered, And since the
highest heaven bearing upon the very
sphere (of the seven heavens) has been
linked with the most rapid precession of
the whole system, as a check, and balanc-
ing that swiftness with us own gravity,
80 that it completes the cycle from sign to
sign in thirty years ; they say that this
is an image of Horus encircling thew
thirty-named mother. ἀναφορὰ, as an
astronomical term, is to be preferred to
φορὰ a burthen, which cannot be said
to have velocity per se; but I do not
profess to give the calculation upon
166 RATIONES
e! 0 ε , , ܪ
ܐ ܘ ουπέρ ܡ οβαν WKUTATHY
Lis. x. past, τὴν τῶν ὅλων φ
MASS T svi χρόνος [Η. Καὶ ἐπεὶ ἀνεζεύχθη, φησὶ, TH τῶν ὅλων ἀναφορᾷ "5
ὠκνυτάτη ὑπαρχούσῃ ὁ ὕπερθεν οὐρανὸς | ὁ πρὸς αὐτῷ Tw
κύτει βαρύνων, καὶ ἀντιταλαντεύων τὴν ἐκείνων ὠκύτητα TH
ἑαυτοῦ βραδυτῆτι, ὥστε αὐτὸν ἐν τριάκοντα ἔτεσι τὴν περί-
οδον ἀπὸ σημείου ἐπὶ σημεῖον ποιεῖσθαι, εἰκόνα λέγουσι
αὐτὸν τοῦ Ὅρου τοῦ τὴν ᾿τριακοντώνυμον Μητέρα αὐτῶν περι-
EX OVTOS. Τὴν σελήνην Te πάλιν ἑαντῆς οὐρανὸν ? ἐμπεριεχομένην
τριάκοντα ἡμέραις, διὰ τῶν ἡμερῶν τὸν ἀριθμὸν τῶν Tpia-
κοντα Αἰώνων 3ἐκτυποῦν. Kat τὸν ἥλιον δὲ ἐν δεκαδύο μησὶ
περιεχόμενον [¢ vreptepx. |, Kat τερματίζοντα τὴν κυκλικὴν
inquiunt, universorum oneri, cum sit velocissimum, quod superpo-
situm est ccelum, qui [quod] ad ipsam concavationem aggravat,
et ex contrarietate moderatur ilorum velocitatem sua tardi-
tate, ita ut in xxx annis circuitum a signo in signum faciat,
imaginem dicunt eum [id] Hori ejus, qui trigesimam nominis
illorum matrem cireumtinet. Lunam quoque rursus suum
celum circumeuntem xxx diebus, per dies numerum xxx
ZEonum significare. Et solem autem in duodecim mensibus
circumeuntem et perficientem circularem suam apocatastasin,
which this cycle of thirty years was
based. It can scarcely allude to any
erroneous lunar cycle, for the nineteen
years' period, or cycle of the golden
number, had been calculated by the
Athenian astronomer METON, six hun-
dred years before, although it was not
applied to ecclesiastical purposes he-
fore the Council of Nice, when Eus£-
BIUS corrected the sixteen years' cycle of
HiPPoLYTUS, which was faulty. So S.
JEROME says of HiPPOLYTUS—Sedccim
annorum circulum, quem Greci éxkaa-
δεκαετηρίδα vocant, reperit ; εἰ Eusebio,
qui super eodem. Pascha canonem decem
et novem annorum circulum, id est évvea-
καιδεκαετηρίδα composui, occasionem de-
dit. "These facts are mentioned, that
one occasion of misconception may be eli-
minated. Possibly it was imagined that
the equinoctial precession moved at the
rate of a degree in the year, and passed
through an entire sign in thirty years.
The Latin version oner? shews that ܐܬ
φορᾷ preserves the correct construction.
1 It may be observed that numbers,
whether they were cardinal or ordi-
nal, were expressed in MSS. by their
proper numerical letters; since, there-
fore the translator has trigesimam nomi-
nts, it would seem that his copy had X
ὀνόματος, instead of À' ὥνυμον, a name
given here to Sophia, the thirticth on,
to identify her more clearly with the
cycle of thirty years.
3 Leg. ἐμπεριερχομένην.
8 ἐκτυποῦν is the conjecture of Pr-
TAVIUS, and it corresponds with the
Latin. But the testimony of MSS. is
in favour of ἐκτυποῦσι, which is only 8
step perhaps towards the true reading
preserved by HIPPOLYTUS, ἐκτυποῦσαν.
᾿Αποκατάστασιν, the sun’s return to any
particular point in the ecliptic.
ASTROLOGICJE. 167
9 ^9 , ܒ ܢ ^ ,
pe. αὐτοῦ ἀποκατάστασιν, διὰ τῶν δώδεκα μηνῶν τὴν δωδεκάτην LIB. x.
± 53. [ H. ówóexaóa | φανερὰν ποιεῖν. Tas δὲ [ H. Kai αὐτὰς de Tas | MASS. xvii
ἡμέρας * δεκαδύο ὡρῶν τὸ μέτρον ἐχούσας, τύπον τῆς ? φαεινῆς
δωδεκάδος εἶναι. ᾿Αλλὰ μὴν καὶ τὴν ὥραν φασὶ, τὸ δωδέκατον
τῆς ἡμέρας, ἐκ τριάκοντα μοιρῶν κεκοσμῆσθαι διὰ τὴν εἰκόνα
^ , 4 4 ^ 4 ^ ^ , 4
τῆς τριακοντάδος. Kai αὐτοῦ de τοῦ ζωδιακοῦ κύκλου τὴν
περίμετρον εἶναι μοιρῶν τριακοσίων ἑξήκοντα' ἕκαστον γὰρ
, ὃ ’ » H ܒ , e 4 4 ܪ
ζώδιον μοίρας ἔχει [ . ἔχειν] τριάκοντα. Οὕτως δὲ καὶ διὰ
ܠ ܠ , ^ , ^ , 9 ܠ ὔ ܝ
Tov κυκλου τὴν εἰκόνα τῆς συναφείας τῶν δώδεκα προς Ta
τριάκοντα τετηρῆσθαι λέγουσιν. “Ere μὴν καὶ τὴν γῆν εἰς
per duodecim menses duodecadem manifestare. Et ipsos autem
dies duodecim horarum mensuram habentes, typum non appa-
rentis duodecadis esse. Sed et horam dicunt, quod est duode-
cimum diei, ex triginta partibus adornatam propter imaginem
triacontadis. Et ipsius autem Zodiaci circuli cireummensura-
tionem esse partium CCCLX, quodque enim signorum partes
habere xxx. Sic quoque per circulum imaginem copulationis
eorum, quz» sunt duodecim, ad xxx custoditam dicunt. Adhuc
etiam et terram in xu ?climata divisam dicentes, et in unoquoque
1 δεκαδύο ὡρῶν. In our system the
equinoctial circle, comprising 360 degrees,
and subdivided by 24, gives 15 astrono-
mical degrees to each hour. The an-
cients divided it by 12, and assigned
36 deg. to each double hour. See the
notes of GRABE and MASSUET, who fol-
low PETAVIU8 in Epiphan. Among the
Romans the length of the hours varied
according to the length of the day ; the
only definition of a day in the twelve
tables was the rising and setting of the
sun, PLiNY, A. N. vir. 60; and the
period of light was divided into twelve
equal portions. Hence the hora estiva
of MARTIAL, Epigr. XII. τ, and hiberna
of PLAUTUS, Pseud. v. ii. 10. Scipio
having introduced the clepsydra, PLINY
says, Primus aqua divisit horas cque
noctium ac dierum. (ibid.) It is with
reference to this loose mensuration of
time, that he says elsewhere of the
tides, that they recur paribus intervallis
reciproci, senisque semper horis non
cujusque diei aut noctis, aut loci, sed
equinoctialibus. 11. 97. We need not
be surprised therefore at the Marcosian
division of the day.
3 HIPPOLYTUS reads τῆς κενῆς, which
also makes sense. It should be observed
that a contrast is drawn between things
heavenly and invisible, and the objects
of human perception ; hence the tranala-
tion non apparentis, may express, better
than the present Greek text, the writer's
meaning.
3 Climata, zones parallel with the
equator, which decrease in breadth as
they approach the Pole according to
the increasing length of the longest
day; each climate marking the dif-
ference of half an hour of day. They
were named by old geographers, after
the different latitudes, διαμεροῆς, δια-
σιεννῆς, διαλεξανδρίας, διαῤῥωδῆς, διαῤ-
ῥωμῆς.
168 TESTIMONIA
iB 1x. δώδεκα κλίματα διῃρῆσθαι φάσκοντες, ' καὶ καθ᾽ ἕκαστον κλίμα ΟΝ,
MASS vi δύναμιν € ἐκ τῶν οὐρανῶν κατὰ κάθετον ὑποδεχομένην, ἐοικότα ¬
vi. 53
τίκτουσαν τέκνα τῆ καταπεμπούση τὴν ὑπόῤῥοιαν δύναμιν, "
τύπον εἶναι τῆς δωδεκάδος καὶ τῶν τέκνων αὐτῆς σαφέστατον
διαβεβαιοῦνται. IIpos δὲ τούτοις θελήσαντα φασι τὸν δημι-
ουργὸν τῆς ἄνω ὀγδοάδος τὸ ἀπέραντον, καὶ αἰώνιον, καὶ
ἀόριστον, καὶ ἄχρονον μιμήσασθαι, καὶ μὴ δυνηθέντα τὸ
μόνιμον αὐτῆς, καὶ ἀΐδιον ἐκτυπῶσαι, διὰ τὸ καρπὸν [| adde ex
H. αὐτὸν] εἶναι ὑστερήματος, εἰς χρόνους, καὶ καιροὺς, ἀριθ-
μούς τε πολνετεῖς τὸ αἰώνιον αὐτῆς κατατεθεῖσθαι, οἰόμενον *
"ἐν τῷ πλήθει τῶν χρόνων μιμήσασθαι αὐτῆς τὸ ἀπέραντον.
Ἐνταῦθα τε λέγουσιν, ἐκφυγούσης αὐτὸν τῆς ἀληθείας, ἐπηκο-
λουθηκέναι τὸ ψεῦδος" καὶ διὰ τοῦτο κατάλυσιν πληρωθέντων
τῶν χρόνων λαβεῖν αὐτοῦ τὸ ἔργον.
climate unamquamque virtutem ex colis secundum demissio-
nem suscipientem, et similes generantem filios ei virtuti, que
demiserit distillationem, typum esse duodecadis et filiorum ejus
manifestissimum asseverant. Ad hzc autem volentem aiunt
Demiurgum superioris Ogdoadis interminabile, et sternum, et
infinitum, et intemporale imitari, et cum non potuisset, perseve-
rabile ejus et perpetuum deformare, ideo quod fructus sit Labis,
in temporum spatia, et tempora, et numeros multorum annorum
seternitatem ejus deposuisse, existimantem in multitudine tem-
porum imitari ejus interminatum. Hic dicunt, cum effugisset
eum veritas, subsecutum mendacium: et propter hoo destruc-
tionem, adimpletis temporibus, accipere ejus opus.
1 The sense flows so clearly in the
Greek that I am not willing to disturb
to τὴν γῆν. HIPPOLYTUS has κατὰ rip
ἀπόῤῥοιαν δύναμιν, ie. καταπεμπούσῃ
the text by inserting those readings
from HIPPOLYTUS that are also indicated
by the translator. The varie lectiones
supplied by HiPPOLYTUS are καθ᾽ ὃν
ἕκαστον. . . . ἀνὰ μίαν Sway... .
καὶ ὁμοιώμ[ εν]α τίκτουσαν. The reader
will observe that the translator had
κατὰ κάθεσιν, though κατὰ κάθετον, in
perpendiculum, is preferable ; and that
ὑποδεχ. must be understood as referring
δυν. And since both Greek texts agree
in the reading of the latter word, they
are possibly more correct than the copy
followed by the Translator.
3 ἐν τῷ πλήθειτ. x. Thus the Plato-
nist's ἀπειρία was not absolute infinity,
but indefinite duration. So also ARis-
TOTLE speaks of infinity as a numerical
sum, which, however vast, may still re-
ceive the addition of more.
E SCRIPTURIS ALLATA. 169
Κεφ. ια΄.
Quemadmodum ea que sunt in Lege in suum trans-
ferunt figmentum.
^ ^ ܬ
ܘܬ I. KAI περὶ μὲν τῆς κτίσεως τοιαῦτα λέγοντες,
^ ^ ,
ἑκάστην ἡμέραν ἐπιγεννᾷ ἕκαστος αὐτῶν, καθὼς δύναται,
e 4 , ὔ 4 ܢ .0 ܠ Tex ,
καινότερον. léXetos γὰρ οὐδεὶς ὁ μὴ μεγάλα ψεύσματα παρ
αὐτοῖς καρποφορήσας. "Ex δὲ τῶν προφητικῶν ὅσα μεταμορ-
^ ^ ,
φάζουσιν, ἀναγκαῖον μηνύσαντα τὸν ἔλεγχον αὐτοῖς ἐπάγειν.
~ ܝ ee ܠ
Ὁ yap Μωῦσῆς, φασὶ, ἀρχόμενος τῆς κατὰ THY κτίσιν πραγ-
¶ 9 9 e^ 4 , ^ 9 0 4 , ?9 4[
ματείας, εὐθὺς ἐν ἀρχῆ τὴν μητέρα τῶν ὅλων ἐπέδειξεν, εἰπών'
'E 4 e 9 , e o A X 9 A 4 a ^ ,
ἀρχῆ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν xai τὴν γῆν. Τέσσαρα ܐ
^ ^ ?
οὖν ταῦτα ὀνομάσας, Θεὸν, xai ἀρχὴν, οὐρανὸν, καὶ γῆν, τὴν
ܕ 4 I A , ^ e 9 4 ’ ὃ ’ K
τετρακτὺυν αὐτῶν, ὡς αὐτοὶ λέγουσι, διετύπωσε. Kal τὸν
e A ^ 4 , ܓܗ =< 9 ’ 9 4 A 4 ? 4
ἀόρατον δὲ καὶ τὸν ἀπόκρυφον αὐτῆς μηνύοντα εἰπεῖν: Ἢ δὲ
^
γῆ ἣν ἀόρατος καὶ ἀκατασκεύαστος. Τὴν δευτέραν τετράδα,
γέννημα πρώτης τετράδος, οὕτως αὐτὸν εἰρηκέναι θέλουσιν,
CAP. ΧΙ.
1. Er de conditione quidem talia dicentes, quotidie adin-
venit unusquisque eorum, quemadmodum potest, aliquid novi.
Perfectus enim nemo, nisi qui maxima mendacia apud eos fruc-
tificaverit. De propheticis autem quecunque transformantes
coaptant, necessarium est manifestantes arguitionem his inferre.
Moyses enim, inquiunt, incipiens id quod est secundum conditio-
nem opus, statim in principio matrem omnium ostendit, dicens:
In principio fecit Deus colum et terram. — Quatuor hec nomi-
nans, Deum et principium, ccelum et terram, quaternationem
ipsorum, quemadmodum ipsi dicunt, figuravit. Et invisibile
autem et absconditum ejus manifestantem dicere: Terra autem
erat invisibilis et $ncomposita. — Secundam autem quaternatio-
nem, progeniem primz quaternationis, sic eum dixisse volunt,
1 rerpaxróv. Simon Macus first πρώτην συζνγίαν νοῦν kal ἀλήθειαν, ob-
made οὐρανὸς and γῇ synonymous with ρανὸν καὶ γῆν, καὶ τὸν μὲν ἄῤῥενα ἄνωθεν
νοῦς and ἀλήθεια, as HIPPOLYTUS says: ὀἐπιβλέπειν καὶ προνοεῖν τῆς σνζύγον, τὴν
τῶν δὲ 8E δυνάμεων .... καλεῖ τὴν δὲ γῆν ὑποδέχεσθαι. Philos. VL. 13.
LIB. I. χὶ.].
GR. I. xv. 1.
MASS L
xviii. 1.
Gen. i. 1.
Gen. i. 2.
170 TESTIMONIA
. ×» ܢ ὔ 9 , 9 a a
LIB.I. xi. 1. ἄβυσσον ὀνομάζοντα καὶ σκότος, ἐν σφισιν avrois xat
MASS. 1.
xviii. 1.
ὕδωρ, καὶ TO ἐπιφερόμενον τῷ ὕδατι ᾿πνεῦμα. Me0' ἣν τῆς
δεκάδος μνημονεύοντα φῶς λέγειν, καὶ ἡμέραν, καὶ νύκτα,
στερέωμα τε, καὶ ἑσπέραν, καὶ ὃ καλεῖται pot, Enpav τε καὶ
, ܝ ὔ 1 , , e
θάλασσαν, ἔτι τε βοτάνην, καὶ δεκάτῳ τόπῳ ξύλον" οὕτω
ܢ ܢ ^ , 9 , 4 ’ aan ܝ
δὲ διὰ τῶν δέκα ὀνομάτων τοὺς δέκα Αἰῶνας μεμηνυκέναι.
Τῆς δὲ δυοδεκάδος οὕτως ἐξεικονίσθαι “παρ᾽ αὐτῷ τὴν δύναμιν"
ܠ , 4 , 9 , A a 9
ἥλιον γὰρ λέγειν καὶ σελήνην, ἀστέρας τε kai καιρούς, ενι-
4
αυτούς τε καὶ κήτη, ἰχθύας καὶ ἑρπετὰ, πετεινὰ καὶ TeTpa-
ποδα, θηρία τε, καὶ πετεινά που τοῖς δυοδέκατον τὸν
Ψ ^
ἄνθρωπον. Οὕτως ὑπὸ τοῦ πνεύματος τὴν τριάκοντα [τρια-
κοντάδα] διὰ Μωῦσέως εἰρῆσθαι διδάσκουσιν. ᾿Αλλὰ μὴν καὶ
ܢ ܠ ܠ 9 9 P? ܢ ܣ , 3
TOv πλαστὸν ἄνθρωπον κατ᾽ εἰκόνα τῆς ἄνω δυνάμεως ἔχειν
9 e ܠ 9 ܢ ܝ ^ ^ , "^ , e ^
ἐν αὑτῷ THY ἀπὸ τῆς mas πηγήν [ 2. πηγῆς δύναμιν ]. Ιδρῦσθαι
4 a , , ^ 4 . 9 ’ , 5,» 9
δὲ ταῦτα [ταύτην] ἐν τῷ κατὰ τὸν ἐγκέφαλον Torw ad ἧς
ἀποῤῥεῖν “δυνάμεις τέσσαρας, κατ᾽ εἰκόνα τῆς ἄνω τετράδος,
abyssum nominantem et tenebras, in quibus sunt et aque, et qui
ferebatur super aquas Spiritus. Post quam decadis commemo-
rantem, lumen dicere, et diem, et noctem, et firmamentum, et
vesperam, et quod vocatur mane, et aridam, et mare, adhuc
etiam et herbam, et decimo loco lignum: sic quoque per decem
nomina, x /Eonas manifestasse. Duodecadis autem sic forma-
tam apud eos virtutem: Solem enim dicere, et Lunam, et
stellas, et tempora, et annos, et cetos, adhue etiam pisces, et
serpentia, et volatilia, et quadrupedia, feras quoque, et super
hac omnia duodecimum hominem. Sic ab Spiritu triacontadem
per Moysen dictam docent. Nec non et formatum hominem
secundum imaginem superioris virtutis, habere in se eam, que
sit ab uno fonte, virtutem. Constitutam autem eam esse in eo,
1 πνεῦμα. The Spirit in this system 3 BILLIUS proposes to read ἐπὶ πᾶσι
ge
occupies the third place in the second
tetrad, and water the last. This again
was asserted by Simon, whose words
are cited by HiPPOLYTUS, ἑβδομὴ δὲ...
δύναμις ὑπάρχουσα ἐν ry ἀπεράντῳ δυ-
yduet, ἥτις γέγονε πρὸ πάντων τῶν αἰώνων,
αὕτη ἐστὶ ἡ ἐβδομὴ δύναμις, περὶ ἧς λέγει
Μωυσῆς, Καὶ πνεῦμα Θεοῦ ἐπεφέρετο
ἐπάνω τοῦ ὕδατος. Philos. vi. 14.
? wap αὐτῷ, sc. Μωὺῦσεῖ.
τοῦτοις, and the necessity is self-evi-
dent. The verbal similarity suggests
ἐπέκεινα τουτῶν. The eye of the writer
was confused by the preceding werewd.
4 δυνάμεις τέσσαρας. That heretics
so terribly afflicted with an ἀπολίθωσις
τοῦ νοητικοῦ should cancel one of the
senses is not surprising. The Marco-
sian only followed the lead of the more
ancient Ophite, who called Eden the
E SCRIPTURIS ALLATA. 171
καλουμένας, τὴν μὲν ὅρασιν, τὴν δὲ ἀκοὴν, τὴν δὲ τρίτην / LIB. B. LaL
ὄσφρησιν, καὶ τὴν τετάρτην γεῦσιν. Ta» δὲ ᾿Ογδοάδα φασὶ MASEL
, ܢ ܐ ^ 9 , e * ܠ 4 δύ ܝ
μηνύεσθαι διὰ τοῦ ἀνθρώπου οὕτως" ἀκοὰς μεν δύο ἔχοντας
ܠ , , 9 ܨܝ , e ܟ ܬ ܒ
&xovros |, καὶ τοσαύτας ὁράσεις, ἔτι Te ὀσφρήσεις δύο, καὶ 7[
^ ^ ^ 4 ὔ ܝ A 4 ܝ
διπλῆν γεῦσιν, πικροῦ Te καὶ γλυκέως. Ὅλον de τὸν ἄνθρωπον
πᾶσαν τὴν εἰκόνα τῆς τριακοντάδος οὕτως ἔχειν διδάσκουσιν"
ἐν μὲν ταῖς χερσὶ διὰ τῶν δακτύλων τὴν δεκάδα βασταζζειν'
φ 4 !ܝ , 9 , ܫ 4
ἐν ὅλῳ δὲ τῷ σώματι εἰς δεκαδύο μέλη διαιρουμένῳ τὴν
δωδεκάδα. Διαιροῦσι δὲ αὐτὸ, καθάπερ τὸ τῆς ᾿Αληθείας ܪ .ܫ £
διήρηται πα p αὐτοῖς τοῖς [7 σῶμα et dele | σώμασι, περὶ
οὗ προειρήκαμεν. Τήν τε οὖν ὀγδοάδα, ἄῤῥητόν τε καὶ ἀόρατον
οὗσαν, ἐν τοῖς σπλάγχνοις κρυβομένην νοεῖσθαι.
^ ^ ,
2. "HX wv δὲ πάλιν τὸν μέγαν φωστῆρα ἐν τῇ τεταρτῇ
τῶν ἡμερῶν γεγονέναι διὰ τὸν τῆς τετράδος ἀριθμὸν φασ-
κουσι. Τῆς τε σκηνῆς, τῆς ὑπὸ Μωῦσέως κατασκευασθείσης,
αἱ αὐλαὶ ἐκ βύσσου, καὶ ὑακίνθου, καὶ πορφύρας, καὶ κοκκίνου Exod. .ܬܪܕܫܕ
γεγονυῖαι, τὴν αὐτὴν Tap αὐτοῖς ἐπέδειξαν εἰκόνα. Τόν τε
τοῦ ἱερέως ποδήρη, τέσσαρσι στοιχείοις [1. στίχοις] λίθων
qui sit in cerebro locus, ex ‘quo defluant virtutes quatuor
secundum imaginem superne tetradis, que vocantur, una qui-
dem visio, altera autem auditus, tertia odoratus, et quarta
gustatio. Octonationem autem dicunt significari per hominem
sic: aures quidem duas habentem, et totidem visus, adhuc
etiam odorationes duas, et duplicem gustationem, amari et
duleis. Totum autem hominem omnem imaginem triacontadis
sic habere docent: in manibus quidem per digitos decadem
bajulare: in toto autem corpore, cum in x1 membra dividatur,
duodecadem. Dividunt autem illud, quemadmodum Veritatis
apud eos divisum est corpus, de quo przdiximus. Ogdoadem
autem, et inenarrabilem et invisibilem, in visceribus absconditam
intelligi.
2. Solem quoque iterum, qui sit magnum luminare, in
quarta dierum fieri propter quaternationis numerum dicunt. Exod. xxvi.1,
Tabernaculi quoque, quod a Moyse compositum est, atria de uni
bysso, et hyacintho, et purpura, et coccino facta, eandem apud
eos ostenderunt imaginem. Sacerdotis quoque poderem quatuor Exod. xxvi
brain, and the four rivers the four Mero. 11. MSS. agree in this reading.
senses. HiPPoLYTus, Phil. v. 9. FEkUARD. first printed qua after the
1 The CLEBM., ARUND., Voss, and Greek.
LIB. I. xi. 2.
GR.1. xv. 2.
MASS I.
xviii. 2.
ct. X. $3.
1 Pet. iii. 20.
18am. xvi. 10.
Gen. xvil. 19
seqq.
172 TESTIMONIA
^ , 4 , , ,
πολυτελῶν κεκοσμημένον, THY τετράδα σημαίνειν διορίζονται"
καὶ εἴ τινα τοιαῦτα κεῖται ἐν ταῖς γραφαῖς, εἰς τὸν τῶν
τεσσάρων δυνάμενα ἄγεσθαι ἀριθμὸν, διὰ τὴν τετρακτὺν
αὐτῶν φασι γεγονέναι. Τὴν δὲ ὀγδοάδα πάλιν δείκνυσθαι
e 3 ^ , , ^ e ^ , , a
οὕτως" εν TH ὀγδόη τῶν ἡμερῶν πεπλασθαι λέγουσιν Tov
ἄνθρωπον. Ἰ]οτὲ μὲν γὰρ αὐτὸν τῇ ἕκτη βούλονται ονέναι
ρ . μεν yap ἢ 77 Tat γέγονεναι,
ποτὲ Óe TH ὀγδόη, εἰ μὴ τὸν μὲν χοϊκὸν ἐν TH ἔκτη τῶν
e ^ 9 ^ , a ܬ ܬ 4 ^ * ,
ἡμερῶν ἐροῦσι πεπλασθαι, Tov δὲ σαρκικὸν ἐν τῇ ὀγδόη"
διέσταλται γὰρ ταῦτα παρ᾽ αὐτοῖς. "Ἔνιοι δὲ ἄλλον θέλουσι
e ὔ ^ , 9 , ܠ , 9 9 ܢ
Tov κατ᾽ εἰκόνα καὶ ὁμοίωσιν Θεοῦ γεγονότα ἀρσενόθηλυν
A ܠ ܨ , a ^ ܬ 9
ἄνθρωπον, καὶ τοῦτον εἶναι τὸν πνευματικόν" ἄλλον δὲ τὸν
, 9 ܢ ^ ~ ܠ 4 , ^ ^ 4
ex τῆς γῆς πλασθέντα. Kai τὴν τῆς κιβωτοῦ de οἰκονομίαν
, , ܨ 4 4 , ^ ^ ,
ἐν TO κατακλυσμῷ, ἐν ἢ ὀκτὼ ἄνθρωποι διεσώθησαν, φανερώ-
A 4 ܠ ܝ ܠ , ܝ 4 4 ,
rata (aci τὴν σωτήριον ὀγδοάδα μηνύειν. To αὐτὸ δὲ xai
τὸν Δαβὶδ, ὄγδοον ὄντα τῇ γενέσει τῶν ἀδελφῶν αὐτοῦ,
wv
σημαίνειν. “Eri μὴν καὶ τὴν περιτομὴν, ὀκταήμερον γινομένην,
a e ^ e ^ 4[ 9 *» ^ , 4
TO περίτμημα τῆς ἄνω oydoddos δηλοῦν. Kai ἁπλῶς ὅσα
ordinibus lapidum pretiosorum adornatum, quaternationem signi-
ficare preefiniunt. Et si qua omnino talia sunt posita in scrip-
turis, que quatuor possunt numerum designare, propter quater-
nationem ipsorum dicunt 'factum. Octonationem rursus ostendi
sic: in octavo dierum formatum dicunt hominem. — Aliquando
enim volunt eum sexto die factum, aliquando autem in octavo,
nisi forte choicum quidem in sexto dierum dicunt formatum,
carnalem autem in octavo: distincta sunt enim hec apud eos.
Quidam autem et alterum esse volunt qui secundum imaginem
et similitudinem Dei factus est homo masculo fcemineus, et hunc
esse spiritalem : alterum autem qui ex terra plasmatus sit. Et
areg autem dispositionem in cataclysmo, in qua octo homines
liberati sunt, manifestissime dicunt ogdoadem [adj. salutarem]
ostendere. Hoc autem idem et David, cum octavus esset
genitus inter fratres suos, significare. Adhuc etiam et circum-
cisionem, quz octavo die fit, cireumcisionem superioris ogdoa-
dis manifestare. Et omnino quecunque inveniuntur in Scripturis
1 The MSS. agree in reading factum, ever why it should not refer to numerum.
which the translator with no more than — MASSUET has facta, but upon .ܗܡܐ
his usual carelessness of concord, wrote ^ cient grounds.
for γεγονέναι. There is no reason how-
E SCRIPTURIS ALLATA. 173
εὑρίσκεται ἐν ταῖς γραφαῖς, ὑπάγεσθαι δυνάμενα εἰς τὸν LIBlxis
4 0 a ^ 9 4 ܐ 9 ^ ]7 ܠ 2 9 ^ MASS. I. 1
ἀριθμὸν τῶν ὀκτώ, TO μυστήριον τῆς ὀγόοαδος ἐκπληροῦν ܐܘܫܐ
λέγουσιν. ᾿Αλλὰ καὶ τὴν δεκάδα σημαίνεσθαι διὰ τῶν δέκα
ἐθνῶν, ὧν ἐπηγγείλατο ὁ Θεὸς τῷ ᾿Αβραὰμ εἰς κατάσχεσιν
δοῦναι, λέγουσι" καὶ τὴν περὶ Σάῤῥαν δὲ οἰκονομίαν, ὡς μετὰ
ἔτη δέκα δίδωσιν αὐτῷ τὴν ἑαντῆς δούλην “Ayap, ἵνα ἐξ
αὐτῆς τεκνοποιήσηται τὸ αὐτὸ δηλοῦν. Καὶ ὁ δοῦλος δὲ
᾿Αβραὰμ πεμφθεὶς ἐπὶ Ῥεβέκκαν, καὶ ἐπὶ τῷ φρέατι διδοὺς
αὐτῇ ψέλλια χρυσῶν δέκα, καὶ οἱ ἀδελφοὶ αὐτῆς κατέχοντες
9 4 , A ܝ e , » e ܢ 9 ܢ e ܠ
αὐτὴν ἐπὶ δέκα ἡμέρας" ἔτι τε Ῥοβοὰμ [¢ TepoBoar | ¢ Ta
δέκα σκῆπτρα λαμβάνων, καὶ τῆς σκηνῆς αἱ δέκα αὐλαῖαι, καὶ
οἱ στύλοι οἱ δεκαπήχεις, καὶ οἱ δέκα υἱοὶ ᾿Ιακὼβ, ἐπὶ τὴν
9? 4 ^ , 4 ^ 4 Ν [4 M
ὠνὴν ToU σίτου τὸ πρῶτον εἰς Αἴγυπτον πεμφθέντες, Kat
e δέ "A , ?. ^ 4 ܒ ܠ e
οἱ dexa Ἄποστολοι, οἷς φανεροῦται pera τὴν ἔγερσιν 9
Κύριος, τοῦ Θωμᾶ μὴ παρόντος, τὴν ἀόρατον διετύπουν
κατ᾽ αὐτοὺς δεκάδα.
3. Τὴν δυοδεκάδα δὲ, περὶ ἣν καὶ τὸ μυστήριον τοῦ
, ^ ς , , 9 3 ܬ ,
παθους ToU ὑστερήματος γεγονέναι, ἐξ ov πάθους τὰ BXero-
μενα κατεσκευάσθαι θέλουσιν, ἐπισήμως καὶ φανερῶς πανταχῆ
obduci posse ad numerum octavum, mysterium ogdoadis
adimplere dicunt. Sed et decadem significari per decem gentes, Gen. xv. 19
quas promisit Deus Abrahz in possessionem dare, dicunt: et
'dispositio qure est secundum Saram, quomodo post decem
annos dat ei ancillam suam Agar, ut ex ea filium faciat, idem Gen. xvi s.
significare. Et servus autem Abraham missus ad Rebeccam,
et super puteum dans ei armillas aureorum decem, et fratres Sen. xxiv.
ejus tenentes eam in dies decem, adhuc etiam Jeroboam, qui 1 Βες. xi M
decem sceptra accepit, et tabernaculi decem atria, et column» et xxvi δι
decem cubitorum, et decem filii Jacob ad emptionem tritici 2.. ܐܪܙ 3.
prima vice in /Egyptum missi, et decem Apostoli, quibus mani-
festatur post resurrectionem Dominus, cum Thomas non esset Joh. xx. 9*
presens, invisibilem defigurabant secundum eos decadem.
3. Duodecadem autem, erga quam et mysterium passionis
Labis fuisse, ex qua passione visibilia fabricata esse volunt,
signanter et manifestissime positam ubique dicunt : ut duodecim $e xlix zs.
1 Dispositio. The reading of the the sense requires the accusative, which
CLERM., ARUND., Voss, MxRo.1t. But — MASSUET has expressed.
174 TESTIMONIA
. ^ ܝܣ ܢ ܢ a 9 φ'
LIB.I.xi.3. κεῖσθαι λέγουσιν, ὡς τοὺς δώδεκα υἱοὺς τοῦ ᾿Ιακὼβ, ἐξ ὧν
88. 10. ܬ ܪ ^ ܕ ,
Mw 4' καὶ δεκαδύο φυλαὶ, καὶ τὸ λογεῖον τὸ ποικιίλτον δώδεκα
ܝ ee ܬ 4 , ,
λίθους ἔχον, καὶ τοὺς *dwdexa κώδωνας, Kat Tous ὑπὸ Mwiicews
4 ܢ ܢ
τεθέντας ὑπὸ τὸ ὄρος δώδεκα λίθους, ὡσαύτως δὲ kai τοὺς σ.ὦ
4 A ܕ ^9 ^ e^ A »9 9 ܢ 4 , ܙ
ὑπὸ ‘Incov ev τῷ ποταμῷ, Kat ἄλλους εἰς TO πέραν, καὶ τοὺς
, a b ^ ὃ θή 1 a e a "A
BacraCovras τὴν κιβωτὸν τῆς διαθήκης, kai τοὺς ὑπο ia
^ ^ 4 a 9 a
τεθειμένους ἐν τῇ ὁλοκαυτώσει τοῦ μόσχου, Kat Tov ἀριθμὸν
δὲ ^ "A , A ܢ e ^ e 4 ܐ ὃ ,
€ τῶν ᾿Αποστόλων' καὶ πάντα ἑπλῶς ὅσα TOV δωδέκατον
4 ܢ ^ 9 , 4 3 ܬ ,
ἀριθμὸν διασώζει, τὴν δωδεκάδα αὐτῶν χαρακτηρίζειν λέγουσι.
ܢ
Τὴν δὲ τούτων πάντων ἕνωσιν ὀνομαζομένην τριακοντάδα, διὰ
~ , ^ ܢ e $ A ^ ܚܝ 4 ὃ a
τῆς τριάκοντα πηχῶν τὸ ὕψος ἐπὶ Νῶε κιβωτοῦ, καὶ δια
ܠ 4 a ^
Σαμουὴλ κατακλίναντος Tov Σαοὺλ ἐν τοῖς "τριάκοντα κλητοῖς MB
Exod. xxviii. filios Jacob, ex quibus duodecim quoque tribus, et logion varium
duodecim habens lapides, et duodecim tintinnabula, et eos qui ܐ
Exod. xxiv. 4.
Jos iv.3,8,9, ܛ Moyse positi sunt sub monte duodecim lapides, similiter autem
Jos tite. et eos qui ἃ Jesu in flumine positi eunt, et alteros qui trans
1 Reg. xviii. e. . . .
31. positi sunt, et portantes arcam testamenti, et eos qui ab Helia
positi sunt in holocausto vituli, et numerum quoque Apostolorum,
et omnia omnino quecunque duodecim numerum custodiunt,
duodecadem ipsorum significare volunt. Horum autem unitatem
Gen. i. 15. omnium, qus vocatur triacontas, per eam arcam, cujus triginta
1 Reg. ἰχ. 38, cubitis altitudo fuit sub Noe, et per Samuelem declinantem
1 δώδεκα κώδωνας. Since the number
of these bells is nowhere mentioned in
Scripture, and the same account is
given by JusriN MARTYR, it is most
probable that the information was ob-
tained from the contemporaneous cus-
tom of the synagogue. In the Dial. c.
Tryph. we read δώδεκα κώδωνας ἐξῆφθαι
τοῦ ποδήρους τοῦ ἀρχιέρεως παραδεδόσθαι,
τῶν δώδεκα ἀποστ. κιτ.λ. 8 42. Comp.
GRABE'S note.
3 LXX. ὡσεῖ ἑβδομήκοντα ἀνδρῶν.
The Vulgate corrects this bythe Hebrew,
Erant enim quasi triginta viri. FRONTO
Duc. remarks, f/oc notandum est, ut
hinc colligamus Ireneum, vel heercticos
illos aliam Gracam editionem. habuisse,
ín qua ex Hebraeo, ut in Vulgata. lege-
batur. Since however the scene of the
Marcosian heresy was chiefly laid in
Gaul, it is not impossible that the num-
bers should have been taken from one
of the many fragmentary Latin trans-
lations mentioned by S. JEROME as
existing in the Latin Church. Other
scriptural allusions in the sequel are
wholly inaccurate ; thus David hid him-
self in the field (1 Sam. xx. 5) unto the
third day; and three only out of the
thirty chief men came to David in the
cave of Adullam (2 Sam. xxiii 13). In
the first case the error probably arose
from the substitution of ἃ for <, in the
latter from careless omission of the
numeral letter (y] ; ἀπὸ τῶν τριάκοντα
is not more vague than the text. We
should remember also that the computa-
tion is taken from heretics.
E SCRIPTURIS ALLATA. 175
καὶ διὰ Δαβὶδ, ὅτε ἐπὶ τριάκοντα ἡμέραις ἐκρύβετο 1.18.1. xi 3. ܠܡܐ
ἐν τῷ ἀγρῷ, καὶ διὰ τῶν συνεισελθόντων αὐτῷ εἰς τὸ σπήλαιον MASS. I.
Ἰσραὴλ) καὶ διὰ (d. τοῦτο) τὸ μῆκος γίνεσθαι τῆς ἁγίας .4(
σκηνῆς τριάκοντα πηχῶν" καὶ εἴ τινα ἄλλα ἰσάριθμα τούτοις
᾿ εὑρίσκουσι, τὴν τριακοντάδα αὐτῶν διὰ τῶν τοιούτων ἐπι-
δεικνύναι φιλεριστοῦσιν.
Κεφ. 16".
Quemadinodum incognitum omnibus inducere conantur
Patrem.
ἈΝΑΓΚΑΙ͂ΟΝ ἡγησάμην προσθεῖναι τούτοις καὶ ὅσα περὶ
τοῦ IIpordropos αὐτῶν, ὃς ἄγνωστος ἣν τοῖς πᾶσι πρὸ τῆς
τοῦ Χριστοῦ παρουσίας, ἐκλέγοντες ἐκ τῶν γραφῶν πείθειν
9 ܒ wv? ? J ܠ ὔ 4 ^ ܝ ,
ἐπιχειροῦσιν, ἵν ἐπιδείξωσι τὸν Κύριον ἡμῶν ἄλλον καταγγελ-
λοντα Πατέρα παρὰ τὸν ποιητὴν τοῦδε τοῦ παντός" ὃν, καθὼς
προέφαμεν, ἀσεβοῦντες, ὑστερήματος καρπὸν εἶναι λέγουσι.
Τὸν γοῦν προφήτην Ἡσαΐαν εἰπόντα' Ἰσραὴλ δέ με οὐκ
ἔγνω, καὶ ὁ λαός με οὐ συνῆκε, τὴν τοῦ ἀοράτου Βυθοῦ
4 , 9 , , ܬ \ 9 A 4 9 ,
αγνωσιαν εἰρηκέναι μεθαρμοόζουσι. Καὶ διὰ Ὦσηἑὲ τὸ εἰρημένον"
Saul, .....qui triginta diebus abscondebatur in agro, et per eos 1 Sam. ܡܫ δ.
qui cum eo intraverunt in speluncam, et propter id quod longi- i ܢܢ
tudo fuerit sancti tabernaculi triginta cubitorum. Et 4:96810 > ܨ
que alia zqualia numeris his !inveniuntur, triacontadem ipsorum &
per hujusmodi ostendunt asseverationes.
CAP. XII.
Necessanium autem duxi addere iis, et quanta de Propatore
ipsorum, qui incognitus erat omnibus ante adventum Christi,
eligentes de Scripturis suadere contendunt, ut ostendant Domi-
num nostrum alterum annunciare Patrem prseter fabricatorem
hujus universitatis: quem (sicut préediximus) impie blasphe-
mantes, Labis fructum esse dicunt. Prophetam igitur Esaiam
dicentem ; Israel me autem mon cognovit, et populus me non i.t 3.
iMellezit, invisibilis Bythi ignorantiam dixisse coaptant. Et in
1 It would seem that εὑρίσκοντες was εὑρίσκονται by the translator, and evpl-
written a primá manu, but was read σκουσι by the transcriber.
176 TESTIMONIA
9 a 9 , * Q1 9 ܟ ~ a
LIB.I. xi. Οὐκ ἔστιν ἐν αὐτοῖς ἀλήθεια, οὐδὲ ἐπίγνωσις Θεοῦ, eis τὸ
ASS. I. xix. 2 ÷ ܕ , , ܕ > » e ܙ 4 * ,
M 1. ܝ AUTO CUVTELVELY βιάζονται. Καὶ, Οὐκ EOTLVY © συνίων, ἢ ek Cor Tov
* , , M ui e , ’ 9 4 ^ ^
τὸν Θεόν: πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, ἐπὶ τῆς τοῦ
B θ ~ 4 ’ [4 K 4 A ܢ ܐ M m , δὲ 4 ,
υθοῦ ἀγνωσίας τάττουσι. Kai τὸ διὰ Μωῦσέως δὲ εἰρημένον" c.
4 4 » ܠ ܠ A , 9 9 ^ -
Οὐδεὶς ὄψεται τὸν Θεὸν, καὶ ζήσεται, εἰς ἐκεῖνον ἔχειν
6 4 9 , To 4 ܠ M 9 ܐ ,
πείθουσι τὴν ἀναφοράν. Tov μὲν yap ποιητὴν ἐπιψευδόμενοι
ὑπὸ τῶν προφητῶν ἑωρᾶσθαι λέγουσι: τὸ δὲ, οὐδεὶς ὄψεται uN
, ܢ
TOv Θεὸν, καὶ ζήσεται, περὶ τοῦ ἀοράτου μεγέθους xai
ܕ 4 = ¶% ^ .4 ^ ^ , 4
ἀγνώστου τοῖς πᾶσιν, εἰρῆσθαι θέλουσι. Kai ὅτι μὲν περὶ
^ ^ ܬ ^
τοῦ ἀοράτον πατρὸς Kat ποιητοῦ τῶν ὅλων εἴρηται TO,
9 @ \ » ܬ A ^ ¢ ^ , , ܗ
οὐδεὶς ὄψεται tov Θεὸν, πᾶσιν ἡμῖν φανερόν ἐστιν" ὅτι
A % @ 4 ^ 9 8&8 e .ܝ ‘ ܠ ^
δὲ οὐδὲ περὶ ToU ἐπὶ [ἰ. ὑπὸ τούτων παρεπινοουμένου Βυθοῦ,
4 4 4 ^ ^ 4 9 , 9 e 59 ἢ a
GÀÀa περὶ τοὺ Δημιουργοῦ, καὶ αὐτὸς ἐστιν O aopaTos Θεὸς,
ܬ ܘܘ ܒܝ
δειχθήσεται τοῦ λόγου προϊόντος. Kai τὸν Δανιὴλ de τὸ
» ܠ ^ ^ ^
αὐτὸ τοῦτο σημαίνειν, ἐν TH ἐπερωτᾷν τὸν ἄγγελον Tas
ܠ ^ ^
ἐπιλύσεις τῶν παραβολῶν, ws μὴ εἰδότα. ᾿Αλλὰ καὶ τὸν
ἄγγελον ἀποκρυπτόμενον am’ αὐτοῦ τὸ μέγα μυστήριον τοῦ
ܬ e^ ^ ^
Βυθοῦ, εἰπεῖν αὐτῷ: ᾿Απότρεχε Δανιήλ' οὗτοι yap οἱ λόγοι
ܠ ܨ A ^ 4[ ܨ »ܗ ¥ 8 * , ,
ἐμπεφραγμένοι εἰσὶν, “ἕως οἱ συνιέντες συνιῶσι, καὶ οἱ λευκοὶ
iv.1. Osee quod dictum est: Non est in eis veritas, neque agnitio Dei, ܗܘܗ
Rom. ti. 11, in hoe idem tendere conantur. Et, Won est intelligens aut re-
quirens Deum: Omnes declinaverunt, simul inutiles facti sunt, in 3
Bythi ignorantia apponunt. Et per Moysen autem dictum;
Exod. xxxiii. Nemo videbtt Deum, et vivet; in illum habere suadent relationem.
Et fabricatorem quidem a prophetis visum dicunt: illud autem
quod scriptum est, Nemo videbit Deum et vivet, de invisibili
magnitudine et incognita omnibus dietum volunt. Et quoniam
quidem de invisibili Patre factore omnium dictum est, Nemo
videbit Deum, omnibus nobis manifestum est: quoniam autem
non de hoc qui ab iis adinventus est Bythus, sed de Demiurgo,
et ipse est invisibilis Deus, ostenditur procedente sermone. Et
Danielem autem hoc idem significare, in eo quod interro-
gat angelum absolutiones parabolarum, quasi non scientem.
Sed et angelum abscondentem ab eo magnum mysterium Bythi,
Dan. χἱ!. 9,10. dicere ei: ecurre Daniel: hi enim sermones obstructi sunt,
E. ¥, ܬܒܪ These words are not found in Hebrew has $939M) ܐ
any Greek version of Scripture. The shall be purified and made white. For
EX APOCRYPHIS. 177
^ ܢ ܠ ܠ 4 ܬ ܢ
λευκανθῶσι' καὶ αὑτοὺς εἶναι τοὺς λευκοὺς καὶ εὐσυνιέντας LIB .ܐ ܠܡܐ
ܝ . ἂς .
αὐχοῦσι. MASS T. χα.
Κεφ. ιγ΄.
Quibus ex Scripturis testimoniis utuntur.
I. ΠΡΟΣ δὲ τούτοις ἀμύθητον πλῆθος ἀποκρύφων καὶ
νόθων γραφῶν, ἃς αὐτοὶ ἔπλασαν, παρεισφέρουσιν εἰς κατά-
πληξιν τῶν ἀνοήτων, καὶ τὰ τῆς ἀληθείας μὴ ἐπισταμένων
γράμματα. IIpocrapadauBavover δὲ εἰς τοῦτο κἀκεῖνο τὸ
ῥᾳδιούργημα, *ws τοῦ Κυρίου τὰ διὰ ^[ Ix. παιδὸς ὄντος
καὶ μανθάνοντος τὸ ἀλφάβητον] τοῦ διδασκάλου αὐτῷ φήσαν-
τος, καθὼς ἔθος ἐστὶν, εἰπὲ ἄλφα, ἀποκρίνασθαι τὸ ἄλφα.
quoadusque intellectores intelligant, et albi nalbentur: et seipsos
esse albos et intellectores gloriantur.
CAP. XIII.
1. Surz& heec autem inenarrabilem multitudinem apocry-
phorum et perperüm scripturarum, quas ipsi finxerunt, afferunt
ad stuporem insensatorum, et quz sunt veritatis non scientium
literas. Assumunt autem in hoc et illam falsationem, quasi
Dominus cum puer esset, et
magister ejus, quemadmodum
the former of these two words the he-
retic either read 23172] in the
Syriac or 322127? in the Hebrew. The
varia lectio is not noticed elsewhere, and
the corruption appears wilful.
1 This is a very favourite myth in
the apocryphal writings of the early
ages. The words of IREN&US agree
closely with the false gospel of the
infancy of our Lord now existing in
Arabic: L3] Js Wil JG 4 us,
JOB ew Js pled ܬ Ji
Joc ὦ ܐܨܚ ܢܚ ܨ
cw gl Xo, c4) B
dizit εἰ, Enuntia Aleph, et respondit,
VOL. I.
disceret literas, cum dixisset
in consuetudine est, Dic A,
Aleph ; et jussit ei magister Beth dicere,
ait autem Dominus Jesus, Dic tihi
prius quid sit Aleph, εἰ tunc tibi Beth
pronuntiabo. The same story is told
in different terms in the false gospel of
8. Thomas, c. 6. The Saviour says to
his teacher Zacchseus, Σὺ τὸ ἄλφα ph
εἰδὼς κατὰ φύσω, τὸ Bfra πῶς ἄλλους
διδάσκεις ; Ὕποκριτὰ, πρῶτον, εἰ οἶδας,
δίδαξον τὸ ἄλφα, καὶ τότε σοι πιστεύσο-
μεν περὶ τοῦ Birra. Again, c. 14, εἶπε
δὲ αὐτῷ ὁ 'Incoüs* El ὄντως διδάσκαλος
εἶ, καὶ εἰ οἷδας καλῶς τὰ γράμματα, εἰπέ
μοι τοῦ ἄλφα τὴν δύναμιν, κἀγώ σοι ἐρῶ
τὴν τοῦ βῆτα' πικρανθεὶς δὲ ὁ διδάσκα-
λος x.7.A. THILO, Codex Apoc. N. T. 1.
2 The Greek text is defective, and
the words in brackets are offered for the
reader’s consideration, only it should be
stated that "AX\¢dByrov is considered to
12
178 TESTIMONIA HZERETICORUM
se ^ ^ , , 4 a 9
LIB I. ΧΗ. Πάλιν re τὸ βῆτα τοῦ διδασκάλου κελεύσαντος εἰπεῖν, ἀπο-
ma ** κρίνασθαι τὸν Κύριον" σύ μοι πρότερον εἰπὲ τί ἐστι τὸ ἄλφα, cs.
^ ^ « ^^ ܢ ܝ
καὶ τότε σοι ἐρῶ τί ἐστι TO βῆτα. Kai τοῦτο ἐξηγοῦνται,
^ 9
ὡς αὐτοῦ μόνον TO ἄγνωστον ἐπισταμένου, ὃ ἐφανέρωσεν ἐν wm
τῷ τύπῳ τοῦ ἄλφα.
2. “Ena δὲ καὶ τῶν ἐν τῷ Εὐαγγελίῳ κειμένων εἰς
ܠ ܠ ܠ ^ ^-
τοῦτον τὸν χαρακτῆρα μεθαρμόζουσιν" ὡς τὴν προς τὴν
, ܀ ^ 3 ^» 4 » . 10) ws ܗ
μητέρα αὐτοῦ δωδεκαετοῦς ὄντος ἀπόκρισιν ὑκ οἴδατε ὅτι
a e ^ ܘ 4 9 » 4
ἐν τοῖς τοῦ ]ατρός μου δεῖ με εἶναι; “Ov οὐκ ἤδεισαν, φασὶ,
, [4 9 ^ A ὃ 4 ܠ .ܝ 4 ܒ
πατέρα κατήγγελλεν αὐτοῖς" καὶ δια τοῦτο ἐκπέμψαι τοὺς
» ܪ , ܬ , ܢ 9 ܢ
μαθητὰς εἰς τὰς δώδεκα φυλὰς, κηρύσσοντας TOv ἄγνωστον
^ ^ ^ , ܠ a
αὐτοῖς Θεόν. Καὶ τῷ εἰπόντι αὐτῷ, Διδάσκαλε ἀγαθὲ, τὸν
ἀληθῶς ἀγαθὸν Θεὸν ὡμολογηκέναι εἰπόντα, Τί με λέγεις
9 ^ ? ^ 9
ἀγαθόν; εἷς ἐστὶν ἀγαθὸς, ^ó Tlarnp ev τοῖς οὐρανοῖς. Oupa-
responderit A. Rursum cum magister jussisset dicere B, res-
pondisse Dominum : Tu prior die mihi quid est A, et tunc ego
dicam tibi quid est B. Et hoc exponunt, quasi ipse solus
incognitum scierit, quod manifestavit in typum [0. typo] A.
2. Quadam autem eorum que in Evangelio posita sunt, in
hune characterem transfigurant. Sicut illud quod ad matrem
suam, duodecim annorum existens, respondit dicens: Non scitis
quoniam in his que Patris mei sunt oportet me esse? Hunc quem
non sciebant, dicunt, Patrem annunciabat eis: et propter hoc
emisisse discipulos in duodecim tribus, annunciantes ignotum
eis Deum. Et ei qui dixisset illi; Magister bone, eum, qui vere
bonus esset, Deus, confessum esse respondentem : Quid me dicis
bonum? unus est bonus, Pater in colis. Colos autem nunc
Luc. 1i. 49.
Matt. xix. 16
Mare. x.17
Luc. xviii. 18
806.
have been abbreviated as τὸ ΑΒ, ren-
dered by the translator as literas; the
words, TA AIA, plainly represent the
rudera of παιδός.
1 Gr. οὐκ ἤδειτε. Syr.
ܨ ܐܢܬܘܢ
3 Three of the Evangelists agree in
the reading εἰ μὴ εἷς ὁ Θεός, and the
context rather implies the presence of
ὁ Θεός. | EPIPHANIUS accuses MARCION
of having interpolated the word πατήρ,
Heer, xu11., προστέθηκε ἐκεῖνος, ὁ πατήρ.
And in the Dialog. Orthodozi c. Anom.
the erroneous quotation is corrected,
Non dicitur, nemo bonus misi unus
Pater; sed, nemo bonus min unus
Deus. "These words of our Lord, how-
ever, were so read by the aboriginal
Ophites, Καὶ περὶ τούτον (roO s». sc.)
λέλεχθαι τὸ ὑπὸ ToU Σωτῆρος λεγόμενον,
Ti με λέγεις ἀγαθόν ; εἷς ἐστὶν ἀγαθὸς ὁ
πατήρ μον ὁ ἐν τοῖς οὐρανοῖς, ὁ ἀνατελεῖ
τὸν ἥλιον κιτλ. HiPPOL. Philos. v. 7.
The text is quoted in both forms by
the Catholic fathers, hence the varia-
E SCRIPTURIS.
vous δὲ viv τοὺς Αἰῶνας εἰρῆσθαι λέγουσι.
179
Καὶ διὰ τὸ μὴ 1
9 05 ^ * ^ 9 ^ 1'EY , ὃ
aT okpt ναι Τοις ELTOVCLY AUTH, y Toa υνάμει τοῦτο
a. 9 ܬ ^ 9 , 9 ^ 3 a A woe
ποιεῖς; ἀλλὰ τὴ ἀντεπερωτήσει ἀπορῆσαι avTous, τὸ appn-
^ A 9 ^ ee a ^ 4
Tov τοῦ πατρὸς, ἐν τῷ [ adjice μὴ] εἰπεῖν, δεδειχέναι αὐτὸν
ἐξηγοῦνται.
᾿Αλλὰ καὶ ἐν τῷ εἰρηκέναι, ? Πολλάκις ἐπεθύμησα
4 ^ e e^ , , 4 9 ܨ A ? ܫ
ἀκοῦσαι ἕνα τῶν λόγων τούτων, καὶ οὐκ ἔσχον TOV ἐροῦντα,
, , ^ ܝ ܠ e^
ἐμφαίνοντός φασι δεῖν [ 4. elvat | διὰ τοῦ ἑνὸς τὸν ἀληθῶς
e o 4 a % » 08
€va €OV, OV OUK €^yvox eta av.
"E , ^ , 9 8
Te € TW προσσχοντα avTov
τῇ ᾿ἱερουσαλὴμ δακρῦσαι ἐπ᾽ αὐτὴν, καὶ εἰπεῖν: FEL ἔγνως
^ ܠ , 4 A 9 » 9 L4 1 9 ,
Kal σὺ σήμερον Ta πρὸς εἰρήνην, ἐκρύβη δὲ [ suppl. ἀπό]
. ܬ ܘ ^ , , e? ܠ 9 , ^ ^
cov: δια τοῦ ἐκρύβη ῥήματος, TO ἀπόκρυφον τοῦ 0
δεδηλωκέναι.
Κ 4 , 9 ’ ^ , ,
ai πάλιν εἰπόντα' Δεῦτε πρός με πάντες
e ^ a , $ A 9 ^ ܬ
οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμάς" καὶ
0 9 9 9 ^ ܠ ^ 9 , 4 , ,
μαθετε am’ ἐμοῦ, Tov τῆς ἀληθείας πατέρα κατηγγελκεναι.
Ὃ γὰρ οὐκ ἥδεισαν, φησὶ, τοῦτο αὐτοῖς ὑπέσχετο διδάξειν...
/Eonas dictos dicunt.
uw. [adj. ᾿Απόδειξιν] δὲ τὴν ] .ܐ τῶν ] ἀνωτάτω, καὶ οἱονεὶ κορωνίδα
Et propter hoc non respondisse eis, qui
LIB. r xiii. 9.
xvii.
MASS: 1. xx.
2.
ei dixerunt, In qua virtute hoc facis? sed e contrario interroga- Matt xxl. %
tione sua consternasse eos, inenarrabile Patris, in eo quod non Mare. xl. 8
dixerit, [d. non] ostendisse eum interpretantur.
Sed et in eo
quod dixerit: Saepius concupiei audire unum ex sermonibus istis, et
non habui qui diceret miht, manifestantis dicunt esse per hoc unum,
eum qui sit vere unus Deus, quem non cognoverint.
Adhuc in
eo quod appropinquans ad Hierusalem ploraverit super eam, et
dixerit : ϑὲ cognovisses et tu hodie que eunt ad pacem, abscondita Luc. xix. 4.
autem sunt a te, per eum sermonem qui est, absconditus, apocry-
phon Bythi manifestasse.
omnes qui laboratis et onerati estis, ^ discite a me, veritatis Patrem
annunciasse. Quod enim nesciebant, inquiunt, hoc eis promisit
&e docturum.
tion may be assigned to carelessness.
1 Gr. ἐν ποίᾳ ἐξουσίᾳ. Syr. ܒܐܼܝܢܐ
ܩܘܠܛܢ the word «λα. meaning
authority, as in the E.V.
3 Words taken from some apocry-
phal writing.
3 This scriptural text having only
been introduced on account of the word
ἐκρύβη, is not quoted with any regard
Ostensionem autem superiorum, et velut finem
to verbal accuracy. As it stands, it
agrees neither with the MSS., the an-
cient versions, nor with other quota-
tions of the same words.
* The Supreme Power was called
ὁ τῆς ἀληθείας πατήρ, X11. $2, and again
at the close of the present section.
5 The translator omits the words
κἀγὼ ἀναπαύσω ὑμᾶς.
12—2
Lue. zx. $
Et iterum dicentem, Venite ad me Matt xi 38 εἰ
180 REDEMPTIO
IB. I. xii. 9. eye p 4 ܗܡ , a? , ,
ܢ 3 τῆς ὑποθέσεως αὐτῶν φερουσι ταῦτα Ἐξομολογήσομαί σοι
ܟ ^^ 9 ^ ^ ^ e ,
MASS; I. xx. πάτερ κύριε τῶν ovpavov Kal τῆς γῆς, ὅτι ἀπέκρυψας αποσιἃ
^ a ܝ 4 ܓܒ , 9 & , 1 .* ^ e
σοφῶν καὶ συνετῶν, καὶ ἀπεκαλυψας avra νηπίοις" ‘ova, ὁ
, e E d , ? , 9 , ,
πατήρ μου, ὅτι ἔμπροσθέν σου εὐδοκία [ἀ μοι] ἐγένετο. Ilavra
δ ’ ¢ % ^ , 4 * δ 4 ܕ ܡܨ
μοι παρεδόθη ὑπὸ τοῦ llarpós mov: καὶ οὐδεὶς ἔγνω τὸν
ὔ * 4 e e 4 A es 9 ܠ e ܟ a ^
Πατέρα, εἰ μὴ ὁ Yios, xat τὸν Yiov, εἰ μὴ ὁ Ilarzp, καὶ ᾧ
ὧν ὁ Ὑἱὸς ἀποκαλύψη. Ἔν τούτοις διαῤῥήδην φασὶ δεδειχέ-
ναι αὐτὸν, ὡς τὸν “ὑπ᾽ αὐτών παρεξευρημένον πατέρα ἀλη-
4 “-- ^ ܠ
θείας πρὸ τῆς παρουσίας αὐτοῦ μηδενὸς πώποτε ἐγνωκότος"
, ^ ^
kai κατασκευάζειν θέλουσιν, ὡς τοῦ ποιητοῦ kai κτίστου ἀεὶ
, ^ 4
ὑπὸ πάντων ἐγνωσμένου' καὶ ταῦτα Tov Κύριον εἰρηκέναι περὶ
^ ^ ~ ܠ
τοῦ ἀγνώστου τοῖς πᾶσι Ἰ]ατρὸς, ὃν αὐτοὶ καταγγέλλουσι.
Κεφ. ιδ΄.
De redemptione sua quanta dicunt et faciunt: quot
modi sunt apud eos redhibitions: quemadmodum
vnbuunt eos, qui sib credunt, et quibus sermonibus
utuntur.
I. THN δὲ τῆς ἀπολυτρώσεως αὐτοῖς [1 αὐτῶν] παρα-
, 4 ? ^ . 3 , e ^
δοσιν συμβέβηκεν ἀόρατον εἶναι καὶ ἀκατάληπτον: ἅτε τῶν
Matt. xi 85, regule sus afferunt hac: Confiteor tibi Pater Domine terra ei
seqq. calorum, quoniam abscondisti ea a sapientibus σὲ prudentibus, σί
revelasti ea pareulis. Ita Pater meus, quoniam tn conspectu tuo
placitum. factum est. Omnia miM tradita sunt a. Patre: σέ nemo
cognovit Patrem nist Filius, οἱ Filium nisi Pater, et cuicunque
Filius revelavertt. In his enim manifestissime (aiunt) ostendisse
eum, quod ..... ante adventum ejus nemo manifeste cognoverit
Patrem veritatis: et aptare volunt, quod quasi fabricator et
conditor semper ab omnibus cognitus sit: et hec Dominum
dixisse de incognito omnibus Patre, quem ipsi annunciant.
CAP. XIV.
1. Repemprionis autem ipsorum traditionem evenit invisi-
bilem esse et incomprehensibilem: videlicet cum sit incompre-
1 odd, This word is the Syriac ex- Midrash Echa. 8 1.
pression of sudden joy, as oval would 3 bx’ αὐτῶν, STIEREN'S reading; the
be of grief. Ἣν ne ܙܙ nnov nw my Latin omits a few words.
MARCOSIORUM. 181
, ,
ἀκρατήτων καὶ ἀοράτων μητέρα vrapxovaav.
ܨ ? , e ^ * @ ἍΝ ¢ ܕ , 9 ^ ,), "»
ἄστατον οὖσαν, οὐχ ܕܘ οὐδὲ evi λόγῳ ἀπαγγεῖλαί ἐστι"
a
διὰ τὸ ἕν
e ܗ $ ^ 4 9
7 éva | ἕκαστον αὐτῶν, καθὼς αὐτοὶ βούλονται,
ὃ ὃ , ? , "O , 9 , ^ ,
παραδιδόναι αὐτήν. σοι yap εἶσι ταύτης τῆς γνώμης
μυσταγωγοὶ, τοσαῦται ἀπολυτρώσεις. Kai ὅτι μὲν εἰς ἐξάρ-
^ ܢ ^
νησιν ToU βαπτίσματος τῆς εἰς Θεὸν ᾿᾿ἀναγεννήσεως, καὶ
^ ld 9 , e , ܠ ^
πάσης τῆς πίστεως ἀπόθεσιν ὑποβέβληται τὸ εἶδος τοῦ
^ ^ ^ ܠ ܝ
[τοῦτο] ὑπὸ τοῦ Σατανᾶ, ἐλέγχοντες αὐτοὺς ἀπαγγελοῦμεν
ἐν τῷ προσήκοντι τόπῳ: Λέγουσι δὲ αὐτὴν ἀναγκαίαν εἶναι
^ ܠ [4 ^ , e 9 ܠ e 4 ,
τοῖς τὴν τελείαν γνῶσιν εἰληφόσιν, iva εἰς THY ὑπὲρ πάντα
hensibilium et invisibilium mater. Et propter hoc cum sit in-
stabilis, non simpliciter, neque uno sermone referendum est:
quoniam unusquisque illorum, quemadmodum ipsi volunt, tradunt
eam. Quanti enim sunt hujusmodi sententise mystici antistites,
tot sunt et redemptiones. Et quia ad negationem baptismatis
ejus quee est in Deum regenerationis, et universz fidei destruc-
tionem, *remissa [/.destitutionem, submissa] est species hec a
Satana, arguentes eos referemus aptiori loco.
Dicunt. autem
eam necessariam esse iis qui perfectam agnitionem acceperunt,
1 IRENJEUS evidently knew no dis-
tinction between baptismal regeneration
and the ἀπολύτρωσις τοῦ Χριστοῦ κατελ-
06rros. The severe view of the irre-
misaibility of sin committed after bap-
tism, which was caused by Gnostic
profligacy, was also a divergence from
Catholic truth ; the Novatianist schism
was the correlative of Gnostic immo
rality. HIPPOLYTUS has been accused
of having struck the first note of dis-
cord, being hurried away by his horror
of heretical dowrla. Four what could be
more detestable than the assertion of
Siwox Macus? μηδὲν εἶναι αἴτιον ܦܡܘ
el πράξει τις κακῶς, ob γάρ ἐστι φύσει
κακὸς, ἀλλὰ θέσει. .ܐܐ( Phil. vi.
19. Or of the Carpocratians? Sola
enim humana opinione negotia bona et
mala dicunt. IREN. 1. xxiv. Hence,
he says: εὐκόλους μὲν εἶναι διδάξας (sc.
ὁ Μάρκος,) πρὸς τὸ ἁμαρτάνειν, ἀκινδύ-
νου: δὲ, διὰ τὸ εἶναι τῆς τελείας δυνάμεως
καὶ μετέχειν τῆς ἀνεννοήτου ἐξουσίαε"
οἷς καὶ μετὰ τὸ βάπτισμα ἕτερον dway-
γέλλονται, ὁ καλοῦσιν ἀπολύτρωσν, καὶ
ὧν τούτῳ ἀναστρέφοντες κακῶς τοὺς αὐτοῖς
παραμένοντας ἐπ᾽ ἐλπίδι τῆς ἀπολυτρώ-
σεως, δυναμένους [ f. .ܐ οἰομένους] μετὰ τὸ
drat βαπτισθέντας πάλιν τυχεῖν ἀφέσεως.
κιτιλ. Hipp. Phil. vi. 41. Like those
who in modern times deny baptismal
regeneration, the Marcosians called the
sacrament ψυχικόν, and their post-bap-
tismal regeneration πνευματικόν.
3 It seems doubtful whether destitu-
tionem is not the true reading, for
ERASMUS and GALLANDIUS have, on
MS. authority, restitutionem ; or ἀπώ-
λείαν perhaps may be indicated in the
Greek. The next word, remissa, may
have been submissa ; ὑποβάλλειν being,
to introduce, in a bad sense ; and sub-
miitere is the same ; e.g.
Monstrumve summisere Colchi
Majus.—Hor. Od. Iv. 4.
Kai διὰ τοῦτο L1B. I. xiv.1.
GR. I. xviif.1.
MASS.I. xxi.
182 REDEMPTIO
LIB I. xiv.1.
GR. I. xviii.].
MASS. I.xxi.
δύναμιν dow ἀναγεγεννημένοι. ᾿Αλλως yap ἀδύνατον evros o.&
, 9 ^ 9 a e 9 ܬ e 4 M a
πληρώματος εἰσελθεῖν" ἐπειδὴ αὕτη ἐστὶν ἡ εἰς τὸ βαθος
^ , , 9 , ܕ ܬ 4 ,
[ suppl. τοῦ βύθου] κατάγουσα αὐτούς. To μὲν γὰρ 9
^ ܟ 9 ^ * a e ^ a a
τισμα τοῦ φαινομένου ᾿Ϊησοῦ, ἀφέσεως ἁμαρτιῶν, τὴν δὲ
4 , ^ 9 , ^ ^ , 9 ,
ἀπολύτρωσιν TOU ev αὐτῷ Χριστοῦ κατελθόντος, εἰς τελείωσιν"
5 ܬ ܕ ܕ ܙ _ ܫ δὲ ܕ 4 au
καὶ "ro μὲν ψυχικὸν, τὴν de πνευματικὴν εἶναι ὑφίστανται.
4 4 A , e ܠ 9 , 9 ,
Kai ro μὲν βάπτισμα ὑπὸ 'leavvov κατηγγέλθαι εἰς μετά-
4 ܠ 9 , e 4 ^ 9 9 ^ ^
voay, THY δὲ ἀπολύτρωσιν ὑπὸ [ 2. τοῦ εν αὑτῷ Χριστοῦ)
'I ^ , 0 9 (1 , K ܕܗ ܠ 9 > « >
ησοῦ κεκομίσθαι εἰς. τελείωσιν. αἱ TOUT εἴναι περὶ οὗ
, ^
λέγει *Kai ἄλλο βάπτισμα ἔχω βαπτισθῆναι, καὶ πάνυ
ἐπείγομαι εἰς αὐτό. ᾿Αλλὰ καὶ τοῖς υἱοῖς Ζεβεδαίου, τῆς
μητρὸς αὐτῶν αἰτουμένης τὸ καθίσαι αὐτοὺς ἐκ δεξιῶν καὶ
ἀριστερῶν μετ᾽ αὐτοῦ εἰς τὴν βασιλείαν, ταύτην προσθεῖναι
ܝ ’ 9 , , ܠ ܐ 9 ܠ a
THY ἀπολύτρωσιν τὸν Κύριον λέγουσιν, εἶπόντα' Δύνασθε τὸ
, ^
βάπτισμα βαπτισθῆναι, $ ἐγὼ μέλλω βαπτίζεσθαι ; Kai τὸν
ut in eam qus est super omnia virtus, sint regenerati. Aliter
enim nobis impossibile esse intra Pleroma introire, quoniam hsec
est que in profundum Bythi deducit secundum eos, Et bap-
tisma quidem apparentis Jesu in remissionem ease peccatorum,
redemptionem autem esse ejus qui in eo descenderit *spiritus
ad perfectionem : et illud quidem animale, illam autem spiri-
talem esse repromittunt. Et baptisma quidem a Joanne an-
nunciatum in penitentiam, redemptionem autem ejus qui in eo
est Christi, positam esse ad perfectionem : et hoc esse de quo
dicit: Aliud baptisma habeo. baptizari, et valde propero ad illud.
Sed et 81118 Zebedzei, matre ipsorum postulante, ut sedere faceret
eos a dextris et a sinistris cum eo in regno, hanc apposuisse re-
Luc. xii. 50.
Marc. x. 38.
demptionem Dominum dicunt,
1 τὸ μὲν γυχικόν. S. IRENAEUS, taking
the highest view of the grace of baptism,
mentions, only to condemn, the notion
that Christian baptism was nothing
more than the baptism of John for re-
pentance.
2 Again, the reader may be reminded
that the texts are written down as by the
pen of the heretic. There would seem,
however, to be a confusion between the
Syriac ܠܶܝܢ arctor, and the Hebrew
dicentem: Potestis baptismum
YYW ἐπείγομαι, cf. Ps. Ixviii. 32. The
Hebrew student will remember that the
Hebrew 5 is interchangeable with the
Chaldaic or Syriac Ἵ.
3 The correct reading seems to be spi-
ritus (MSS. CLERM., Pass., Voss) arising
possibly from the Greek Χριστοῦ πνεύ-
ματος: in the Gnostic systems it was
Christ, the od{vyos of the Holy Spirit,
I. 8 4, that descended upon Jesus at
baptism and conferred upon him mira-
culous powers.
MARCOSIORUM. 183
^ , ^ ^
Παῦλον ῥητῶς φάσκουσι τὴν ἐν Χριστῷ ᾿Ιησοῦ ἀπολύτρωσιν
, ^
“πολλάκις μεμηνυκέναι' καὶ εἶναι ταύτην THY ὑπ᾽ αὐτῶν ποικί-
\ 9 ’ ,
Aws Kat ἀσυμφώνως παραδιδομένην.
2.
μυσταγωγίαν ἐπιτελοῦσι μετ᾽ ᾿ ἐπιῤῥήσεών τινων τοῖς τελειου-
4 ܝ ܒ ܠ , 4
Οἱ μὲν γὰρ αὐτῶν νυμφῶνα κατασκευάζουσι, καὶ
, , ^
μένοις, kai πνευματικὸν γάμον φάσκουσιν εἶναι τὸ ὑπ᾽ αὐτῶν
A ^ ^
γινόμενον, κατὰ THY ὁμοιότητα τῶν ἄνω συζυγιῶν. Οἱ δὲ
ΝΜ) ܐ
ἄγουσιν ἐφ᾽ ὕδωρ, καὶ βαπτίζοντες οὕτως ἐπιλέγουσιν. His
» 4 , : ܕ ^ 9 9 , ,
ὄνομα ἀγνώστου llarpos τῶν ὅλων, εἰς ᾿Αλήθειαν μητέρα
, * ܠ , 9 I ^ 4 " ܗ A 99
πάντων, εἰς Tov κατελθόντα eis Ἰησοῦν, " εἰς ἔνωσιν καὶ ἀπο-
^ , y ܘܘ ,
λύτρωσιν kai κοινωνίαν τῶν δυνάμεων. ἔΑλλοι δὲ ‘EBpaixa
4 ἢ 9 , ܠ ܬ g
τινα ὀνόματα ἐπιλέγουσι, πρὸς TO μᾶλλον καταπλήξασθαι
ܐܗ 4 a
τοὺς τελειουμένους, οὕτως" Βασεμὰ χαμοσσὴ Baaavopa
baptizari, quod ego habeo baptizari? Et Paulum manifeste
dicunt eam, quz sit in Christo Jesu, redemptionem sxpissime
ostendisse : et esse hano eam qu ab ipsis varie et inconsonanter
iraditur.
2. Quidam enim ex ipsis sponsale cubiculum quoddam
adaptant, et quasi mysticum conficiunt cum quibusdam profanis
dictionibus iis qui sacrantur, et spiritales nuptias dicunt esse id
quod ab ipsis fit, secundum similitudinem supernarum conjuga-
tionum. Alii autem adducunt ad aquam, et baptizantes ita
dicunt: *In nomen incogniti Patris omnium, in veritate[m]‘
matrem omnium, in descendentem *[in] Jesum ad unitionem *[et
redemptionem] et communionem virtutum. Alii autem et Hebraica
nomina superfantur, ut stupori sint, vel deterreant eos qui
sacrantur, sic: Basyma cacabasa eanaa irraumisia diarbada
1 So HIPPOLYTUS says, λέγουσι γάρ
τι φωνῇ ἀῤῥήτῳ ἐπιθέντες χεῖρα τῷ τὴν
ἀπολύτρωσιν λαβόντι, ὃ φάσκουσι ἐξειπεῖν
εὐκόλως μὴ δύνασθαι, εἰ μή τις εἴη ὑπερ-
δόκιμος κιτιλ. Philos. VI. 41.
3 With the exception of els....
δυνάμεων, the commencement of § 2 as
far as the word τελειουμένους is found
also in EUSEBIUS, H.£. 1v. 11.
3 The following Syriac words are ob-
tained partly from the Greek, partly from
the translation: ܐ Asoc "δ.
Luo} ܐܦܐ ܘܢܘܪܐܼ ܩܠܫܬܟܠܝܐ
—-Aolho ܕܩܘܕܩܐܼ ܒܦܘܪܘܥܐܼ
In nomine Sophie Patris, et Lucis, que
vocata est Spiritus Sanctitatis, in Redemp-
tionem angelicam. The corresponding
Greek words may have been, Bacepa
᾿Αχαμῶθ “ABa ovd νοῦρα μιστάμια ‘Poia
δακούδσα βαφούρκαν μελάχθει. For κουσ-
τὰ I read with Gr., κουδσὰ, |Loss
animalium, [cf. Lat.] would scarcely
make sense; and 4 is substituted for
L1B. I. xiv.9.
GR.I. xviii. 9.
. xxi,
184 RITUS
LI.L:*? ἰἰσταδία povada κουστὰ BaBodop καλαχθεῖ. Τούτων à
GRA ܐܥ
. 4 ^ , ~
MASS TAR x Ὑπὲρ πᾶσαν δύναμιν τοῦ πατρὸς
ἡ ἑρμηνεία ἐστι τοιαύτη"
ἐπικαλοῦμαι φῶς ὀνομαζόμενον, καὶ πνεῦμα ἀγαθὸν, καὶ ζωή:
ὅτι ἐν σώματι ἐβασίλευσας. ἔΑλλοι δὲ πάλιν τὴν λύτρωσιν
ἐπιλέγουσιν οὕτως: To ὄνομα τὸ ἀποκεκρυμμένον ἀπὸ πάσης
θεότητος, καὶ κυριότητος, καὶ ἀληθείας, ὃ ἐνεδύσατο "Incous
ὁ Ναζαρηνὸς ἐν ταῖς ζωαῖς τοῦ φωτὸς τοῦ Χριστοῦ, Χριστοῦ
ζῶντος διὰ Πνεύματος ἁγίου εἰς λύτρωσιν ἀγγελικήν. *“Ovoua
τὸ τῆς ἀποκαταστάσεως: Μεσσία οὐφαρὲγ ναμεμψαιμὰν o 9.
caiota bafobor camelantht. Horum autem interpretatio eat
talis: Hoc quod est super omnem virtutem Patris invoco, quod
vocatur lumen, et spiritus, et vita, quoniam tn corpore regnasti.
Alii autem rursus redemptionem profantur sic: Nomen quod
absconditum est ab universa deitate, et dominattone, et veritate,
quod induit Jesus Nazarenus tn zonis. luminis, Christus Dominus
viventis per Spiritum sanctum in redemptionem angelicam. No-
men quod est restaurationis: Messta ufar magno in seenchaldia
δ in μισταδίας, The penultimate word
also is little else than a transposition of
the syllables as given in NICETASs,
Th. Orth. F. βαφογόρ. Thus the last
two words agree with the close of the next
formula. But ܟܕ ܠܠܒ la m
βαφογὸρ κὰδ μελαχθεῖ, expresses better
the interpretation. Such passages are
more open to corruption than others;
and it is more likely that the ignorance
of transcribers should have altered bar-
barous expressions that they did not
understand, than that [REN £vs, himself
of Oriental extraction, should have set
down a cento of unintelligible words in
Hebrew or Syriac. The interpretations
may be referred to some other hand.
4 The omissions of the CLERM. MS.
1 In offering a solution of the ὄνομα
τῆς ἀποκαταστάσεως I premise that the
Syriac words correspond with the second
of the two passages interpreted into
Greek, the Syriac of the first having been
lost; that the soul was redeemed by
Jesus, p. 182 ; that the spiritual seed waa
redeemed from thraldom to the animal
principle ; and that initiation was by unc-
tion. co ܘܟܠܦܪܩ ܐܢܐ
caa 2 ܢܦܫܐ̈ 0 ܟܠ ܕܝܢܐ
Nae, οἱ laa: ܕܝܗ ܦܪܩ
ba Unctus et redemptus ego ab
anima et ab omni judicio, in nomine
Jah ; redime animam, O Jesu Nazarene!
The words written in Greek being,
Μεσσία ov[ujpapéex [ἄ)να pel» »)dya [ov]-
μὲν χὰλ δαίαν [δίνα] [βα]σομὴ daca dpax
γάψα, οὐὰ ᾿Ιησοῦ Nagapla. The varia-
tions from the printed text are bracket-
ed; of these [μ] is preserved in the
Latin; [a] is an arbitrary insertion, but
the sound of the letter in the Syriac
word is so fleeting that it may not have
been written even by the author; the
[» »] I consider to represent the uncial
M ; the [οὐ] is the copula as it would
be written in Greek; [Sa] replaces yo,
these two labials being easily inter-
changeable ; AAEA I consider to have
been expanded into AABAA. The word
MARCOSIORUM. 185
χαλδαίαν μοσομηδαέα ἀκφραναὶ ψαούα, ᾿ἸἸησοῦ Ναζαρία.
Kai τούτων δὲ ἑρμηνεία ἐστι τοιαύτη: Οὐ διαιρῶ τὸ πνεῦμα,
τὴν καρδίαν, καὶ τὴν ὑπερουράνιον δύναμιν, τὴν οἰκτίρμονα'
9 , ^99 f , 4 9 ܝ[ 4 ^ 4
ὀναίμην TOU ὀνόματός σου, Σωτὴρ ἀληθείας. Kat ταῦτα μὲν
4 , e 9 ܬ ^ e ܠ , 9
ἐπιλέγουσιν of αὐτοὶ τελοῦντες. Ὁ δὲ τετελεσμένος ἀπο-
, . '"'E , A , 1 ^ a
κρίνεται στήριγμαι, καὶ λελύτρωμαι, καὶ λυτροῦμαι τὴν
ψυχήν μον ἀπὸ τοῦ αἰῶνος τούτου, καὶ πάντων τῶν Tap’
9 ^ 9 ~ 9 <= “- Ἶ 4 a 1 ’ 4 4
αὐτοῦ ἐν Tw ὀνόματι τοῦ ‘law, ὃς ἐλυτρώσατο τὴν ψυχὴν
9 ^ * 9 , , e^ ^ ^ ^ 9 9
αὐτοῦ εἰς ἀπολύτρωσιν ἐν τῷ Χριστῷ τῷ Covet. Elr ἐπι-
λέγουσιν οἱ παρόντες" Εἰρήνη πᾶσιν, ἐφ᾽ οὗς τὸ ὄνομα τοῦτο
ἐπαναπαύεται. 76 μυρίζουσι τὸν τετελεσμένον ᾿ τῷ
4 ^ ^ 9 4 B r , l ^ 9 B À , . 4 ܠ ^
ovo τῷ ἀπὸ βαλσαμου | .ܐ τῷ ὁποβαλσαμῳ]" TO yap μῦρον
^ , ܢ e ܬ ܙܕ 9 , ,
τοῦτο τύπον τῆς ὑπὲρ τὰ ὅλα εὐωδίας εἶναι λέγουσιν.
ܝ 49 «A ܨ ܠ ܬ %$ 4 EE 4 4
3. Ἔνιοι δ' αὐτῶν τὸ μὲν ἄγειν ἐπὶ τὸ ὕδωρ περισσὸν
, , LE 4 0 ܠ 8 , ܐ 9 A 9
εἶναι φάσκουσι, μίξαντες δὲ ἔλαιον Kat ὕδωρ ἐπὶ TO αὐτὸ, MET
, ^
ἐπιῤῥήσεων ὁμοιοτρόπων, als προειρήκαμεν, ἐπιβάλλουσι τῇ
^ ^ ܠ .ܝ ^ 9 A 9 ,
κεφαλὴ τῶν TeAeiovuevov: Kal TOUT εἶναι τὴν απολυτρωσιν
4 ^ , ܨ
θέλουσι. Μυρίζουσι de καὶ αὐτοὶ τῷ βαλσάμῳ. ἔἤΑλλοι
mosomeda eaacha faronepseha Jesu Nazarene. Et horum inter-
pretatio est talis: Christi non divido spiritum, cor, et supercosles-
tem virtutem misericordem: fruar nomine tuo Salvator veritatis.
Et hzc quidem profantur ipsi qui sacrant. Qui autem sacratur
respondet: Confirmatus sum, et redemptus sum, el redimo animam
meam ab cone hoc, el omnibus que sunt ab eo in nomine Iao, qué
redemit animam ejus tn redemptionem in Christo vivente. Dehinc
superfantur qui astant: Pax omnibus in quos hoc nomen requiescit.
Post deinde ungunt sacratum opobalsamo. Unguentum enim
hoc typum esse dicunt ejus suavitatis, que sit super universa.
3. Quidam autem eorum adducere quidem ad aquam super-
vacuum esse dicunt; admiscentes autem oleum et aquam in
unum, cum quibusdam prophanis dictionibus, similibus quse prze-
diximus, mittunt super eorum caput qui sacrantur: et hoc esse
redemptionem volunt. Ungunt autem et ipsi opobalsamo.
épax is obtained by transmutation of manifestly made up into an unguent,
the letters x$pa. there can be little doubt but that the
1 τῷ ὁπῷ τῷ ἀπὸ βαλσάμον. If the reading should be τῷ ὀποβαλσάμῳ, as
recent juice of the balsam were used, the Latin also has it. On Catholic unc-
this reading might do; but since it was tion, compare Bingham, Ant. XI. 9.
LIB. I. xiv $.
GR.I xviii. $.
MASS, .ܫܫ ̄ܐ
186 RITUS
LIB.I.xlv.3. δὲ ΜΝ , , , a δεῖν 4 ^
GR Lxvii.2 e Ταντα *TavTa παραιτησάαβμένγνοι, φασκουσι, pm € ܐ TO TH
, ^
MAS Lxx ἀῤῥήτον καὶ ἀοράτου δυνάμεως μυστήριον Ot ὁρατῶν xai
φθαρτῶν ἐπιτελεῖσθαι κτισμάτων, καὶ τῶν ἀνεννοήτων καὶ
4 , ܕ 0 ^ 4 ^ 4 4 "
ἀσωμάτων δι᾽ αἰσθητῶν, καὶ σωματικῶν. Εἶναι δὲ τελείαν
ἀπολύτρωσιν, αὐτὴν τὴν ἐπίγνωσιν τοῦ ἀῤῥήτου μεγέθους" ὑπ᾽
ἀγνοίας γὰρ ὑστερήματος καὶ πάθους γεγονότων, διὰ γνώσεως
^ ^ e
καταλύεσθαι πᾶσαν τὴν ἐκ τῆς ἀγνοίας σύστασιν" ὥστε εἶναι
4 ^ 9 , ^ B» ὃ 4 , K a ,
τὴν γνῶσιν ἀπολύτρωσιν τοῦ ἔνδον ἀνθρώπου. αἱ μήτε
ܠ ^
σωματικὴν ὑπάρχειν αὐτὴν, φθαρτὸν yap TO σῶμα: μήτε
ܕ 9 4 3 Ξε 1 9% t , D x» ,
ψυχικὴν, ἐπεὶ kai ἡ ψυχὴ ἐξ ὑστερήματος, ' καὶ ἔστι [7 ἐστι,
καὶ] τοῦ llarpos [ 2. πνεύματος] ὥσπερ οἰκητήριον" πνευμα-
4 9 ^ ^ 4 a ὔ e , ~
τικὴν οὖν δεῖ [4 δεῖν] Kat τὴν λύτρωσιν ὕπαρχειν" λνυτροῦσθαι
ܠ ܐ ܠ M oo , ܨ ܨ 4 ܝ 4
yap διὰ Mwiicéws [4 γνώσεως] τὸν ἔσω ἄνθρωπον τὸν πνευ- 6.
a ^ ^ ܗ
ματικὸν, Kat ἀρκεῖσθαι αὐτοὺς TH τῶν ὅλων ἐπιγνώσει" καὶ ܐܡ
ܟ 4 ὔ 9 ܫ
ταύτην εἶναι λύτρωσιν ἀληθῆ.
Alii autem hzc omnia recusantes, dicunt, non oportere inenarra-
bilis et invisibilis virtutis mysterium per visibiles et corrupti-
biles perfici creaturas: et ea quz mente concipi non possunt, et
incorporalia, et *insensibilia, per sensibilia et corporalia. Esse
autem perfectam redemptionem, ipsam agnitionem inenarrabilis
magnitudinis. Ea enim qus sunt de ignorantia labis et passione
facta, per agnitionem dissolvi universum ignorantism statum, uti
sit agnitio redemptio interioris hominis. Et neque corporalem
esse eam ; corruptibile enim est corpus: neque animalem, quo-
niam et anima de labe est, [adj. et] spiritus velut habitaculum:
spiritalem ergo oportere et redemptionem esse. Redimi enim
per agnitionem interiorem hominem spiritalem, et sufficere eis
universorum agnitionem : et hane esse redemptionem veram.
4. Alii sunt qui ?*mortuos redimunt ad finem defunctionis,
mittentes eorum capitibus oleum et aquam, sive predictum
1 MASSUET reads καὶ ἔτι. I would
propose ἐξ ὑστερήματός ἐστι, καὶ τοῦ
πνεύματος k.T.A. with which the Latin
closely agrees, if we only restore the
et absorbed in the preceding esf.
to the same practice, says, ἕτεροι δέ τινες
μετὰ τὴν ἀποβίωσιν ἔλαιον kal ὕδωρ rais
τῶν τελευτώντων ἐπιβάλλουσι κεφαλαῖς,
K.T.A. H. F. £ τι. Cf. Conc. Carth.
II. can. 6: Corporibus defunctorum
3 Insensibilia, in the translation, in-
dicates xal ἀναισθητῶν in the original.
8 Mortuos. GRABE observes that
EPIPHANIUS is speaking of the dying,
not of the dead; THEODORET, alluding
Eucharistia non detur; dictum est enim
a Domino, Accipite et. edite; cadavera
autem nec accipere possunt nec edere.
The preceding section is concluded
by EPIPHANIUS with the words ἕω: die
MARCOSIORUM. 187
4 ܠ ܢ ܝ ܠ ܢ
WaT pos, WaT pos LIB Lx ܘܣ 'Eyo vios @ @ ܘ eee ee ee »9 € -4
. ^ , ^ ܬ
προόντος, υἱὸς de ἐν τῷ παρόντι. Ἥλθον πάντα ἰδεῖν "^95 rre
————— ^ 4 ܠ
Ta ἀλλότρια, καὶ τὰ ἴδια’ kai οὐκ ἀλλότρια δὲ παντελῶς, gpiphan.
e ^ , Her. xxxvi. ^ ܕ ܐ ܬ A > ܝ 4 9 ^ 4 4
αλλα τῆς ᾿Αχαμὼθ, ἥτις ἐστὶ θήλεια, καὶ ταῦτα ἑαντῆ ἐποί-
^ 4 , ,
noe KaTayw [ 2. κατάγει] δὲ τὸ γένος ἐκ τοῦ προόντος, καὶ
A ,
πορεύομαι πάλιν εἰς τὰ ἴδια, ὅθεν ἐλήλυθα. Kai
εἰπόντα... διαφεύγειν τὰς ἐξουσίας... ."Ερχεσθαι δὲ ἐπὶ τοὺς
ταῦτα
a A 4 ܙ , ^ 9 δῇ
wept Tov Δημιουργον, καὶ λέγειν ... Σκεῦδς εἰμι ἔντιμον,
4 € a
Εἰ ἡ μητὴρ
4 ^ 4 ^ A e ^ e? , 4 9 4 a ,
UJAOV ayvoe THY εαστης piCay, eyo οἶδα εμαντον, Και γινωσκῶ
^ 4 4 , a , e ^
μάλλον παρὰ τὴν θήλειαν τὴν ποιήσασαν vas.
^ » e
ὅθεν εἰμὶ, kai ἐπικαλοῦμαι τὴν ἄφθαρτον Σοφίαν, ἥτις ἐστιν
unguentum cum aqua, et cum supradictis invocationibus, ut
incomprehensibiles et invisibiles principibus et potestatibus
fiant, et ut superascendat super invisibilia interior ipsorum
homo, quasi corpus quidem ipsorum in creatura mundi relin-
quatur, anima vero projiciatur Demiurgo. Et precipiunt eis
venientibus ad potestates hsec dicere, posteaquam mortui
fuerint: Ego filius a Patre, ! Patre qui ante fuit, filius autem in
eo qui ante fuit. Veni autem videre omnia que sunt mea et
aliena ; non autem aliena in totum, sed sunt Achamoth, que est
Soomina, et hac sibi fecit: deducit enim genus ex eo qui ante fuit,
δέ eo rursus in mea unde vent. Et hee dicentem evadere et
effugere potestates dicunt. Venire quoque ad eos qui sunt circa
Demiurgum, et dicere eis: Vas ego sum pretiosum, magis quam
fomina que fecit vos. Si mater vestra ignorat radicem suam,
ego autem novi meipsum, et scio unde sim, et $nvoco incorruptt-
bilem Sophiam, que est in Patre, mater autem est matris vestra,
τὰ ὑπὸ Elpwalov. But under the thirty-
sixth heresy, of the Heracleonites, we
find a few more fragments. At first he
paraphrases, and so much of the para-
phrase is here set down as serves to
reflect light upon the translation, after-
wards he copies more closely, and his
words then form the text. He writes
thus: Τοὺς τελευτῶντας dx’ αὐτῶν καὶ
ἐπὶ τὴν αὐτὴν ἔξοδον φθάνοντας... . λυ-
τροῦνται.... ποτὲ γάρ τινες ἐξ αὐτῶν
ἔλαιον ὕδατι μίξαντες, ἐπιβάλλουσι τῇ
κεφαλῇ τοῦ ἐξελθόντος. Οἱ δὲ μύρον τὸ
λεγόμενον ὀποβάλσαμον, καὶ ὕδωρ τὴν
ἐπίκλησιν κοινὴ» ἔχοντες... ἵνα δῆθεν....
ἀκράτητοι γένωνται καὶ ἀόρατοι ταῖς ἄνω
ἀρχαῖς καὶ ἐξουσίαις, els τὸ ὑπερβῆναι
ἀοράτως τὸν ἔσω αὐτῶν ἄνθρωπον... . ὡς
τῶν σωμάτων τούτων ἐν τῇ κτίσει κατα-
λιμπανομένων" τῆς δὲ ψυχῆς αὐτῶν παρι-
σταμένης τῷ Δημιουργῷ .... ἐγκελεύονται
δὲ .... ὅτι.... ἐὰν ἔλθῃ ἐπὶ τὰς ἀρχὰς
καὶ ἐξουσίας, ἔχε ἐν μνήμῃ τάδε εἰπεῖν
μετὰ τὴν ἐντεῦθεν τελευτήν᾽ ἐγὼ υἱός,
1 The MSS. read Patris, cf. πατρός.
188 REGULA
9 ^ 4 4 ^ a 4 ~ ܚ a 9 ,
LIB T xiv.4 εν TQ Πατρὶ, μήτηρ δὲ τῆς μητρος ὑμων τῆς μὴ EXOVTNS
ܒ δε ܬ
mass th μητέρα [Πατέρα], ἀλλ᾽ οὔτε σύζυγον ἄῤῥενα' θήλεια δὲ ὑπὸ.“
θηλείας γενομένη ἐποίησεν ὑμᾶς, ἀγνοοῦσα καὶ τὴν μητέρα
| ^ 4 ܒܝ e 4 > e >, A a 9 ^
αὐτῆς, kai δοκοῦσα ἑαυτὴν εἶναι μόνην: ἐγὼ δὲ ἐπικαλοῦμαι
αὐτῆς τὴν μητέρας. Τούτους δὲ τοὺς περὶ τὸν Δημιουργὸν
ἀκούσαντας σφόδρα ταραχθῆναι, καὶ καταγνῶναι αὐτῶν τῆς
ῥίζης, καὶ τοῦ γένους τῆς μητρός" "αὐτὸν δὲ πορευθῆναι 5 εἰς on
ܠ rt.) e? ܬ ܐ ܕ 9 ^ , 4 ,
τὰ ἴδια, ῥίψαντα τὸν δεσμὸν αὐτοῦ, τουτέστι τὴν ψυχήν.
Καὶ περὶ μὲν τῆς ἀπολυτρώσεως ταῦτα ἐστιν ὅσα εἰς ἡμᾶς
συνεληλύθαμεν [2 συνελήλυθε μέν].
qua non habet patrem, neque conjugem *masculum; fomina autem
a famina nata effecit vos, 4gnorans et matrem suam, et putans
seipsam esse solam: ego autem invoco ejus matrem. Hec autem
eos qui circa Demiurgum sunt audientes, valde conturbari, et
reprehendere suam radicem, et genus matris: ipsos autem
abire in sua, projicientes nodos ipsorum, id est animam. Et
de redemptione quidem ipsorum hsec sunt quse quidem in nos
venerunt. Cum autem discrepent ab invicem et doctrina, et
traditione, et qui recentiores eorum agnoscuntur, affectant per
singulos dies novum aliquid adinvenire, et fructificare quod nun-
quam quisquam excogitavit, durum est omnium describere sen-
tentias.
CAP. XV.
Quod. est propositum omnibus haereticis, et quo tendant.
Cum teneamus autem nos ‘regulam veritatis, id est, quia
sit *unus Deus omnipotens, qui omnia condidit per Verbum
suum, et aptavit, et fecit ex eo, quod non erat, ad hoc ut sint
Ps. ܐܫܫܫ 1. 6. omnia, quemadmodum Scriptura dicit: Verbo enim Domini
celi firmati sunt, σὲ Spiritu oris ejus omnis virtus eorum. Et
Joh.i3. ] : Ὶ 1 ine €
Joh L3 |, iterum: Omnia per ipsum facta sunt, et sine ipso factum est
Li.i.cp.? «4447. (6Ex omnibus autem nihil subtractum est; sed omnia
1 Since we read above in the Greek 3 Mass. stops here and reads mas-
εἰπόντα, and in the Latin dicentem, the culo-femina, but is supported neither by
Latin version £psos....projicientes must the Greek nor by the Latin MSS.
be faulty. 4 See p. 87, n. 6.
3 i.e. els τὸν νυμφῶνα, to take his 5 IREN.£US preserves the Oriental
place as among the angelic συζνγίαι of — formula of Belief in one God, the form,
the Pleroma. Cf. p. 59, n. 1. that is, in which himself was baptised.
VERITATIS. 189
per ipsum fecit Pater, sive visibilia, sive invisibilia, sive sensi- LIB.I xv.
bilia, sive intelligibilia, give temporalia propter quandam dis- MASS ܡܡ(
positionem, sive [sempiterna, 'et ea omnia, | [{. seonia |) non per ———
angelos, neque per virtutes aliquas abscissas ab ejus *sententia:
nihil enim indiget omnium Deus; sed per Verbum et Spiritum
suum omnia faciens, et disponens, et gubernans, et omnibus esse
prestans: hie qui mundum fecit, etenim mundus ex omnibus:
hic qui hominem plasmavit, hic *qui Deus Abraham, [adj. et]
Deus Isaac, et Deus Jacob, super quem alius Deus non est,
neque *initium, neque virtus, neque *Pleroma: hic Pater
Domini nostri Jesu Christi, quemadmodum ostendemus: hanc
ergo tenentes regulam, licet valde varia et multa dicant, facile
eos deviasse a veritate arguimus, Omnes enim fere quotquot
sunt hzreses, Deum quidem unum dicunt, sed per sententiam
malam immutant, ingrati existentes ei, qui fecit eos, quemad-
modum et gentes per idololatriam. ‘Plasma autem Dei con-
temnunt, contradicentes suse saluti, ipsi sui accusatores amaris-
simi, et falsi testes existentes. Qui quidem resurgent in carne,
licet nolint, uti agnoscant virtutem suscitantis eos a mortuis:
cum justis autem non annumerabuntur, propter incredulitatem
suam. Cum sit igitur adversus omnes hereticos detectio atquo
convictio varia et multifaria, et nobis propositum est omnibus
118 secundum ipsorum characterem contradicere; necessarium
arbitrati sumus prius referre fontem et radicem eorum, uti
sublimissimum ipsorum Bythum cognoscens, intelligas arborem,
de qua defluxerunt tales fructus.
@ ex omnibus. The Demiurge was in
no sense the originating cause of the
superior ZEons, he was even ignorant of
their existence; but God the Father is
Creator of all things, material and spi-
ritual, visible and invisible, of things in
earth and things in heaven.
1 The MSS. read et &onía, rendering
superfluous sempiterna. I am inclined
therefore to read ... dispositionem, sive
@onia, non per Angelos, ἄς. It cannot
be said that things eternal were created,
but spiritual substance was. The sense
also flows better without et ea omnia.
3 Sententia, ἐννοίας. JUNIUS prefers
to read essentia in the Latin; this word
however is not used elsewhere by the
translator. The κοσμοποιοὶ ἄγγελοι were
not of the Pleroma, and for this reason
may be said to have been separate from
Νοῦς or ’Evvola.
3 qui may be cancelled as ignored
by MSS.; it rose perhaps out of οὗτος ὁ
OZ. et is added from the CLERMONT
and Voss MSS.
4 i. e. ἀρχὴ, see p. 96, note 5.
5 But the whole Pleroma was above
the Valentinian Demiurge.
6 Plasma, the work of God, their
own body; the resurrection of which
they denied; see also V. end of v. and
beginning of VI.
190 SIMONIANA
LIB. I. xvi. 1.
en Asi. CAP. XVI.
“ΕΝ Que est Simonis Samarite magi doctrina.
a. 1. Srvon enim Samarites, magus ille, de quo discipulus etos
Act t9. sectator Apostolorum. Lucas ait: Vir quidam autem nomine
Simon, qui ante erat in civitate, ^magicam exercens [artem], o
seducens gentem Samaritanorum, dicens se esse aliquem magnum,
quem auscultabant a pusillo usque ad magnum, dicentes : Hic est
virtus Dei, que vocatur magna. Intuebantur autem eum, propter
quod multo tempore magicis suis dementasset eos. Hic igitur
Simon, qui fidem simulavit, putans Apostolos et ipsos sanitates
per magicam, et non virtute Dei perficere, et per impositionem
manuum Spiritu sancto adimplere credentes Deo per eum, qui
ab ipeis evangelizatur Christus Jesus, per majorem quandam
magicam scientiam et hoc suspicans fieri, et offerens pecunias
Apostolis, ut acciperet et ipse hane potestatem quibuscunque
velit dandi Spiritum sanctum, audivit a Petro: Pecunia tua
tecum sit in perditionem, quoniam donum Dei existimasts pecunia
possideri: non est tibt pars, neque sors 4n sermone hoc: cor enim
tuum non est rectum coram Deo. In felle enim amaritudinis, a
obligatione injustitie video te esse. Et cum adhuc *magis non
credidisset Deo, et cupidus intendit contendere adversus Apo-
stolos, uti et ipse gloriosus videretur esse, et universam magicam
Loco citato
vers. 20, 21,
23.
a. *Aoxet οὖν καὶ τὰ Σίμωνος τοῦ Γειττηνοῦ, κώμης τῆς Σαμαρείας,
νῦν ἐκθέσθαι, παρ᾽ οὗ καὶ τοὺς ἀκολούθους δείξομεν ἀφορμὰς λαβόντας,
ἑτέροις ὀνόμασιν ὅμοια τετολμηκέναι. Οὗτος ὁ Σίμων μαγείας ἔμπειρος
ὦ 4 ܠ M , AA ܠ ܢ δὲ 11 ὃ 8 ὃ , ,
v, kal τὰ μὲν παίξας woddXous...... τα δὲ καὶ dia δαιμόνων κακουργήσας,
θεοποιῆσαι ἑαυτὸν ἐπεχείρησεν, ἄνθρωπος γόης καὶ μεστὸς ἀπονοίας, ὃν ἐν
ταῖς Πράξεσιν οἱ ἀπόστολοι ἤλεγξαν.---ΠΤΡΡ. Philos. v1. 7.
± The ΟἸΞΕΜΟΧῚ MS. has simply
magiam exercens, N. T. μαγεύων. The
Voss MS. however has artem.
3 The BENEDICTINE restores magis,
which GRABE had altered to magus,
chiefly on the authority of the Voss
MS. but the CLERMONT MS. has the
adverb, and ἔτι μᾶλλον οὐκ ἐπιστεύσεν
reads more like the Greek, though
STIEREN says, quc lectio cur magis pro-
banda sit non liquet.
3 The account given of Simon Magus
by HiPPOLYTUS in the sixth book of the
Philosophumena, being more or less
taken from the lost text of IRENZOUS,
such portions of it as agree with the
translation are restored as text; other
extracts are added as a secondary text
at the foot of the translation, with such
marginal marks as may enable the reader
to compare more easily the words of
HiPPOoLYTUS with the translation. He
also says that statues of Simon, as Jove,
were worshipped by his followers.
HZERESIS. 191
adhue amplius inscrutans, ita ut in stuporem cogeret multos LIP. xvi.1.
hominum : quippe cum esset sub Claudio Cesare, a quo etiam MASS. 1.
statua honoratus esse dicitur propter magicam. Hic igitur a ——— —
multis quasi Deus glorificatus est, et docuit semetipsum esse 77
qui inter ?Judzos quidem quasi Filius apparuerit, in Samaria
autem quasi Pater descenderit, in reliquis vero gentibus quasi
Spiritus sanctus adventaverit. Esse autem se sublimissimam c.
virtutem, hoc est cum qui sit super omnia Pater, et sustinere 11. ix.
vocari se quodeunque eum vocant homines. b.
2. Simon autem Samaritanus, ex quo universe hsreses
substiterunt, habet hujusmodi sects materiam. Hic Helenam
quandam, ?quam ipse a Tyro civitate Phoenices questuariam d.
cum redemisset, secum circumducebat, dicens ‘hanc esse primam
mentis ejus conceptionem, matrem omnium, per quam in initio
mente concepit angelos facere et archangelos. Hane enimd
Ennoiam exsilientem ex eo, cognoscentem que vult pater ejus,
b. 'Eavrov δὲ λέγων τὴν ὑπὲρ πάντα δύναμιν εἶναι.....«ὡς καὶ ἄνθρω.-
ܝ 9 a ΑΨ v 4 > "A 9 ^ 9 ,
πον φαίνεσθαι avrov, μὴ ὄντα ἄνθρωπον, καὶ παθεῖν δὲ ἐν τῇ ᾿Ιουδαίᾳ
[xat] δεδοκηκέναι, μὴ πεπονθότα, ἀλλὰ φανέντα ᾿Ιουδαίοις μὲν αἷς Yiov, ἐν
δὲ τῆ Σαμαρείᾳ ὡς Πατέρα. ἐν δὲ τοῖς λοιποῖς ἔθνεσιν ὡς Πνεῦμα ἅγιον.
ἢ “αἀμαρειᾳ ρα, μα ay
Ὑπομένειν δὲ αὐτὸν καλεῖσθαι οἵῳ av ὀνόματι καλεῖν βούλωνται οἱ ἄνθρω-
μ ῳ μ p
T0:...—L1PP. Philos. νι. 19.
φ 4 9 8 e 4 e ܒ ܢ , ܝ ܠ ܣ € ܛ
€. ‘Qs οὖν αὐτὸς éavrov ὑπὸ ἑαυτοῦ προαγαγὼν ἐφανέρωσεν ἑαυτῷ
4 esr . 3 ܐ A e ~ ܝ , ’ ܝ , 9 Yar ^
THY ἰδίαν ἐπίνοιαν, οὕτως Kai ἡ φανεῖσα ἐπίνοια οὐκ ἐποίησεν, ἀλλα idovca
ܠ ܝ 9 ? a ܝܢ 4 4[ ~ ܝ ܘ ܝ ow
αντον, ἐνέκρυψε τὸν πατέρα ἐν ἐαντῇ, τουτέστι THY δύναμιν, καὶ ἔστιν
,ܥ ¥ , 23 ܝ , L] ^
ἀρσενόθηλυς δύναμις καὶ ἐπίνοια, ὅθεν ἀλλήλοις ἀντιστοιχοῦσιν" οὐδὲν γὰρ
, , ܝ Φ « ܐܘ
διαφέρει δύναμις ἐπινοίας, ἕν Ovres.—c. 18.
d. Ὅθεν καὶ ὁ Τρωϊκὸς πόλεμος δι᾽ αὐτὴν γεγένηται. Ἕν γὰρ τῇ
1 The heretic is here confounded ΡΟΒΕῚ than by HiPPoLYTUS. Καὶ 'Ἴου-
perhaps with the Sabine deity, Semo
Sancus, See BP KArz's Just. M. vii.
But compare Burton, Bamp. L.note 42.
TREN2US follows the account of JUSTIN
M, 'Exi Κλαυδίου Καίσαρος... Θεὸς évo-
μίσθη, kal ἀνδριάντι wap’ ὑμῶν ws θεὸς
τετίμηται, ὃς ἀνδριὰς ἀνεγήγερται ἐν τῷ
Τίβερι ποταμῷ, μεταξὺ τῶν δύο γεφύρων,
ἔχων ἐπιγραφὴν 'Ρωμαικὴν ταύτην, ϑ1Μο-
NI, DEO. SANCTO. Ap. i. 26.
3 In some particulars this sentence
is preserved more accurately by THEO-
δαίοις μὲν ws υἱὸν φανῆναι, πρὸς δὲ Σαμα-
pelras ὡς πατέρα κατεληλυθέναι, ἐν δὲ
τοῖς ἄλλοις ἔθνεσιν ὡς πνεῦμα ἅγιον ἐπι-
φοιτῆσαι. THEOD. Her. Fab. 1. 1.
3 MASSUET cancels quam, but he is
in error as regards the CLERM. MS.
4 THEODORET again preserves a sen-
tence, with slight variation. ᾿Ελένην
Thy πρώτην αὑτοῦ [τοῦ νοῦ] ἔννοιαν Epa-
σκεν εἶναι, καὶ μητέρα τῶν ὅλων ὠνόμα-
fe, καὶ δι᾽ αὐτῆς καὶ τοὺς ᾿ΑγὙγέλους καὶ
᾿Αρχαγγέλους πεποιηκέναι. H. ܓ 1. V.
192 SIMONIANA
{18.1.χν].5, degredi ad inferiora, et generare angelos et potestates, ἃ ὁ.
MASS. quibus ct mundum hune factum dixit. Posteaquam autem
generavit eos, hec detenta est ab' ipsis propter invidiam,
quoniam nollent progenies alterius cujusdam putari esse.
Ipsum enim se in totum ignoratum ab ipsis: Ennoian autem
ejus detentam ab iis, qus ab ea emisss essent potestates, et
angeli; et omnem contumeliam ab iis passam, uti non recurre-
ret sursum ad suum patrem, usque adeo ut et in corpore
humano includeretur, et per seecula veluti de vase in vas trans
migraret in altera muliebria corpora. Fuisse autem eam et in d.
illa Helena, propter quam Trojanum contractum est bellum;
Οὕτως γοῦν τὸν ᾿Στησίχορον διὰ τῶν ἐπῶν λοιδορήσαντα Hie
αὐτὴν, Tas ὄψεις τυφλωθῆναι' αὖθις δὲ, μεταμεληθέντος αὐτοῦ "8
καὶ γράψαντος τὰς παλινῳδίας ἐν αἷς ὕμνησεν αὐτὴν, ἀνα-
βλέψαι. Μετενσωματουμένην...
quapropter et Stesichorum per carmina maledicentem . ean,
orbatum oculis: post deinde peenitentem et scribentem eas,
quee vocantur palinodias, in quibus hymnizavit eam, rursus
vidisse. Transmigrantem autem eam de corpore in corpus, ex
eo et semper contumeliam sustinentem, *in novissimis etiam in
fornice prostitisse: et hane esse perditam ovem. *Quapropter d.
9 9 ܢܝ , ܝ ܓܒ LÁ , « 9 * = @ $ @ a ܐ
κατ ἐκεῖνο καιροῦ γενομένῃ Ἑλένῃ, ἐνῷκησεν ἐν αὐτῇ ἡ ἐπίνοια, καὶ οὕτως
ܚ Lj ^ ~ ~ 3
πασῶν ἐπιδικαζομένων αὐτῆς τῶν ἐξονσιών, στάσις kal πόλεμος ἐπανέστη,
φ LIED " 8 ,»ὔ ܕ ° Φ , a
ἐν οἷς é$avg &Üveaw...... Ὕστερον ἐπί re τοὺς [τούτοις] ἐν Τύρῳ τῆς
, ܝ 4 ܢ ܝ ܒܝ ܢܝ a ܠ 4 ,
Φοινίκης πόλει στῆναι, ἦν κατελθὼν, εὗρεν. “Ent yap τὴν ταύτης
ܝ , ~ ~
πρώτην ζήτησιν ἔφη παραγεγονέναι, ὅπως ῥύσηται αὐτὴν τῶν δεσμῶν,
ܢܝ , ^ ^ ~
jv λυτρωσαμενος Gua ἑαντῷ περιῆγε, φάσκων τοῦτο εἶναι ἀπολωλὸς
,
πρόβατον.---ο. 19.
€. ...UxO τῶν ἀγγέλων Kal τῶν κάτω ἐξουσιῶν, οἱ καὶ τὸν κόσμον,
φησὶν, €voigcay...—C. 19. Vid. TregTULL. de An. c. 34.
1 Stesichorus was a Sicilian poet;
struck blind for the assigned offence by
Castor and Pollux, and subsequently
restored to sight.
3 ὕστερον ἐπὶ τούτοις expresses though
imperfectly the Latin translation in no-
vissimis etiam. HIPPOLYTUS preserves
many of his teacher's sentences in this sec-
tion, but they are scattered in much con-
fusion ; no great ingenuity however is re-
quired to re-arrange the disjecta membra.
3 In THEODORET again: Ὥστε καὶ
αὐτὴν τῶν ἐπικειμένων ἔλευθερῶσαι δε-
σμῶν, καὶ τοῖς ἀνθρώποις διὰ τῇς εἰς αὐτὸν
ἐπιγνώσεως παρασχεῖν σωτηρίαν. THEOD.
Her. Fab. 1. 1.
HZERESIS, 193
4 900 ^ ܠ .ܢ , , 9 a ܐܘ
LIB.I. xvi. 2. -
οὕτως τοῖς avOpwrolts σωτηρίαν παρέσχε διὰ τῆς ἰδίας ἐπι IB. I xvii »
, ~ ܐ ܢ , ^ 9 aN ܟ ܠ
γνώσεως. Κακῶς yap διοικούντων τῶν ἀγγέλων τὸν κόσμον,
διὰ τὸ φιλαρχεῖν αὐτοὺς, εἰς ἐπανόρθωσιν ἐληλυθέναι αὐτὸν
ἔφη μεταμορφούμενον καὶ ἐξομοιούμενον ταῖς ἀρχαῖς καὶ ταῖς
9 , 4 ^ 9 e 4 L d ,
ἐξουσίαις, kai τοῖς ἀγγέλοις, ὡς xai ἄνθρωπον φαίνεσθαι
9 SN 4 “!ὔἬἬ »ܨ 1 ^ 4 9 ^ 9 ,
αὐτὸν, μὴ ὄντα ἄνθρωπον, kai παθεῖν de ἐν τῇ ᾿Ιουδαίᾳ
δεδοκηκέναι "kat μὴ πεπονθότα...
Τοὺς δὲ προφήτας ἀπὸ τῶν κοσμοποιῶν ἀγγέλων ἐμπνευσ-
θέντας εἰρηκέναι τὰς προφητείας. Διὸ μὴ φροντίζειν αὐτῶν
e , , [ d ^ ܠ ܠ ’ 4 9 ܠ
Tous εἰς τὸν Σίμωνα καὶ τὴν ‘EXevny πεπιστευκότας, [ἕως νῦν
πράσσειν τὰ σὰ] [1. τοὺς συμπράσσοντας ἁ] βούλονται ὡς
a 9 , , 3 ^ 9 4 ܢ 4 , ܬܬ 4
ἐλευθέρους κατὰ yap τὴν αὐτοῦ 3yapw σώζεσθαι αὐτοὺς
φάσκουσι: μηδὲν γὰρ εἶναι αἴτιον δίκης εἰ πράξει τις κακῶς,
et ipsum venisse, uti eam assumeret primam et liberaret eam a
vinculis, hominibus autem salutem preestaret per suam agnitio-
nem. Cum enim male moderarentur Angeli mundum, quoniam
unusquisque eorum concupisceret principatum, ad emendationem
venisse rerum, et descendisse eum transfiguratum, et assimila-
tum Virtutibus, et Potestatibus, et Angelis, ut et in hominibus
homo appareret ipse, cum non esset homo ; et passum autem in
Judea putatum, cum non esset passus. Prophetas autem
a mundi fabricatoribus Angelis inspiratos dixisse prophetias:
quapropter nec ulterius curarent eos hi qui in eum et in
Helenam ejus spem habeant, et ut liberos agere qus» velint:
secundum enim ipsius gratiam salvari homines, sed non secun-
dum operas justas. Nec enim esse naturaliter operationes
1 BuNSEN and Dr Scorr, Theol.
Critic. Vol. 1t. p. 531, discard the
3 Theantinomian principles of Gnos-
ticism form by no means its least con-
particle xal, standing as it does in
MILLER'8 text before δεδοκηκέναι. They
overlooked the fact, however, that
HIPPOLYTUS was quoting his master’s
words, the translation of which ena-
bles us to restore the particle to its
proper place.
3 THEODORET slightly departe from
the text of ΗΤΡΡΟΙΥΤΥΒ, as well as from
the Latin version. ᾿Αλλὰ πράττειν ws
ἐλευθέρους, ἅπερ ἄν ἐθελήσωσιν" ob γὰρ
διὰ πράξεων ἀγαθῶν, ἀλλὰ διὰ χάριτος
τεύξεσθαι τῆς σωτηρίας. loc. cit.
VOL, I.
spicuous character, cf. 1. 8 12 and xxiv.
HiPPOLYTUS describes the profligacy of
the followers of Simon as being in
keeping with their tenets. Ol δὲ αὖθις
μιμηταὶ τοῦ πλάνου καὶ Σίμωνος μάγον
γινόμενοι, τὰ ὅμοια δρῶσιν, ἀλογίστως
φάσκοντες δεῖν μίγνυσθαι, λέγοντες, πᾶσα
yf) γῆ, καὶ οὐ διαφέρει ποῦ τις σπείρει,
πλὴν ἵνα σπείρῃ, ἀλλὰ μακαρίζουσιν ἑαυ-
τοὺς ἐπὶ τῇ μίξει, ταυτὴν εἶναι λέγοντες
τὴν τελείαν ἀγάπην... Philos. v1. 191.
Then follow the words quoted at p. 123,
note 2.
13
MASS. I.
xxiii. 3,
194 SIMONIS ASSECLA.
LIB. 1. χνὶ. 3. o) aan € : ^c. ἀλλὰ θέ 4
IB χνὶ.3, οὐ yap ἐστι φύσει κακὸς, ἀλλὰ θέσε. "EOevro yap φησιν Ee
MASS. I. e? , t ܗ , , ܕ 4 Ἂ ὃ 4 ^ dB
xxii. 3. OL ἀγγέλοι οἱ TOv κόσμον ποιήσαντες Goa ἐβούλοντο, δια τῶν
τοιούτων λόγων δουλοῦν νομίζοντες τοὺς αὐτῶν ἀκούονται.
~ Φ ܪ 1
Φύσιν de [ 7. Av@jvat δὲ] αὖθις λέγουσι τὸν κόσμον ἐτὶ
λυτρώσει τῶν ἰδίων ἀνθρώπων.
e a ^
3. Οἱ οὖν τούτου μαθηταὶ [1. μαθητὰς] μαγείαις ἐπιτελοῦσι wa
ε
^ 4 ,
Kal ἐπαοιδαῖς" "φίλτρα Te καὶ ἀγώγιμα Kat τοὺς λεγόμενους
. 4 4 , 4
ὀνειροπόμπους δαίμονας ἐπιπέμπουσι πρὸς TO ταράσσειν ovs
4 ^
βούλονται. ᾿Αλλὰ καὶ "παρέδρους τοὺς λεγομένους ἀσκοῦσιν.
11 “δ 4 9 , 1ÀAd 4 3 , e
[ apéópovs xai ὀνειροπόμπους, ἀλλά Kat Ξ περίεργα ὅσα
9 ~ 9 ^ 9 ܟ e^ , ܨ 9 a
ἐμμελῶς ἀσκοῦσιν.] Εἰκόνα Te τοῦ Σίμωνος ἔχουσιν εἰς Διὸς
justas, sed ex accidenti; quemadmodum posuerunt qui mundum
fecerunt Angeli, per hujusmodi preecepta in servitutem deducen-
tes homines. Quapropter et solvi mundum, et liberari eos qui
sunt ejus ab imperio eorum qui mundum fecerunt, repromisit.
3. Igitur horum mystici sacerdotes libidinose quidem vivunt,
magias autem perficiunt, quemadmodum potest unusquisque ipso-
rum. Exorcismis et incantationibus utuntur. Amatoria quoque
et agogima, et qui dicuntur paredri et oniropompi, et quzecunque
sunt alia ?perierga apud eos studiose exercentur. Imaginem
quoque Simonis habent factam ad figuram Jovis, et Helene in
figuram Minerve ; et has adorant : habent quoque et vocabulum
miracula circulatoriis prestigits ludunt ;
δὶ et somnia tinmittunt habentes. semel
1 THEODORET gives the synonym
ἐρωτικὰ, but φίλτρα is the word in
HiPPOLYTUS, and also in the previous
passage, p. 121. This charge was com-
monly urged against every sect of Simon's
followers. So in the case of Carpo-
crates, c. XX. ἀγώγιμα, p. 121, is ren-
dered adlectantia; cf.
Desiderique temperare pocula.
Hor. Ep. xvi. 80.
3 Paredri were such familiar spirits
as the demon of Socrates. So TERTUL-
LIAN: Scimus ctiam magos elicere explo-
randis occultis per catabolicos et paredros
et py'honicos spiritus. De An. 28, and
they are indicated elsewhere. Porro si
et mari phantasmata, edunt, et jam de-
Sunctorum inclamant animas; δὲ pueros
tn eloquium oraculi elidunt ; δὲ multa
invitatorum angelorum et daemonum assis-
tentem sibi potentiam, &c. Apol. 23. The
allusion here to the πάρεδρος of Simon
as mentioned in the Recogn. Clem. is evi-
dent, Pueri incorrupti et violenter. necati
animam juramentis ineffabilibus evocatam
adsistere mihi feci, et per ipsam fit omne
quod jubeo. 11. § 13. RurFINUS also
speaks of Simon's familiar spirit: U'tens
adminiculo assistentis sibi αἱ adheerentis
demoniace virtutis quam πάρεδρον vocant.
H. v1. 13.
3 περίεργα, cf. Acta xix. 20. Latin
curiosa as in Hor.
An, que movere cereas imagines,
Ut ipse nósti curiosus, et polo
Deripere Lunam vocibus possim meis.
Epod. Xi. 77.
MENANDER. 195
P. μορφὴν, καὶ τῆς Ἑλένης ἐν μορφῇ ᾿Αθηνᾶς, καὶ ταύτας προσ- LIP-L xvi
2. κυνοῦσι, τὸν μὲν καλοῦντες κύριον, τὴν δὲ κυρίαν. 3
à principe impiissimse sententie Simone, vocati Simoniani, a
quibus falsi nominis scientia accepit initia, sicut ex ipsis asser-
tionibus eorum adest discere!.
CAP. XVII.
Que est Menandri sententia, et que operationes
wpsorum.
Hujus *successor fuit Menander, Samarites genere, qui
et ipse ad summum magis» pervenit. Qui primam quidem
virtutem incognitam ait omnibus; se autem eum esse, qui
missus sit ab invisibilibus ?Salvatorem pro salute hominum.
Mundum autem factum ab Angelis; quos et ipse similiter ut
Simon, ab *Ennoia emissos dieit. Dare quoque per eam, que
a se doceatur, *magicam scientiam addidit. ut et ipsos qui mun-
dum fecerunt, vincat Angelos. °Resurrectionem enim per id
quod est in eum baptisma accipere ejus discipulos, et ultra non
posse mori, sed perseverare non senescentes et immortales.
! HiPPOLYTUS records the end of this
Hero du Roman des Héresies, as BEAU-
SOBRE calls Simon, which differs from
all other accounts, and since it is not
at all an improbable one, it is here trans-
cribed. Kal δὴ λοιπὸν ἐγγὺς τοῦ 4
χεσθαι γινόμενος, δὶς [διὰ] τὸ ἐγχρονίζειν
ἔφη, ὅτι εἰ χωσθείη ζῶν, ἀναστήσεται τῇ
τρίτῃ ἡμέρᾳ. Καὶ δὴ τάφρον κελεύσας
ὀρυγῆναι ὑπὸ τῶν μαθητῶν, ἐκέλευσε χω-
σθῆναι. Οἱ μὲν τὸ προσταχθὲν ἐποίησαν,
ὁ δὲ ἀπέμεινεν ἕως viv’ οὐ γὰρ ἦν ὁ
Χριστός. Philos. v1. 20. Through some
mismanagement the juggler's race was
run.
3 Successor. Σίμωνα τὸν μάγον
Μένανδρος διαδεξάμενος. EUSEB. 111. 26.
The historian takes the following ac-
count from IRENAUS: ¥ καὶ οὗτος
Zapapevs, els ἄκρον δὲ τῆς γοητείας οὐκ
ἔλαττον τοῦ διδασκάλου προελθὼν, μείζο-
σιν ἐπκιδαψιλεύεται τερατολογίαις. ‘Eav-
τὸν μὲν ὡς ἄρα εἴη λέγων ὁ σωτὴρ, ἐπὶ
τῇ τῶν ἀνθρώπων ἄνωθέν ποθεν ἐξ ἀορά-
των αἰώνων ἀπεσταλμένος σωτηρίᾳ. Ac
δάσκων δὲ μὴ ἄλλως δύνασθαί τινα καὶ
αὐτῶν τῶν κοσμοποιῶν ἀγγέλων περι-
γενέσθαι, μὴ πρότερον διὰ τῆς πρὸς αὐτοῦ
παραδιδομένης μαγικῆς ἐμπειρίας διδαχ-
θέντα, καὶ διὰ τοῦ μεταδιδομέγνου πρὸς
αὐτοῦ βαπτίσματος" οὗ τοὺς κατηξιω-
μένους ἀθανασίαν ἀΐδιον ἐν αὐτῷ τούτῳ
μεθέξειν τῷ βίῳ, μηκέτι θνήσκοντας, αὖ-
τοῦ δὲ παραμένοντας, εἰς τὸ ἀεὶ ἀγήρως
τινὰς καὶ ἀθανάτους ἐσομένους. He then
adds further particulars from Just. M.
3 EUSEBIUS supplies conibus.
4 ᾿Αγγέλους τῷ Σίμωνι παραπλησίως
ὑπὸ τῆς ἐννοίας ἔφησε προβληθῆναι" καὶ
τούτους τὸν κόσμον δημιουργῆσαι. THEO-
DORET, Her. Fab. 1. 2.
5 The CLERM. and Voss. MSS. have
magia possibly for magie, μαγείας hav-
ing been in the Greek. —MASSUET con-
verts addidit into ad id.
5 Heredici magi Menandri Samari-
tani furor conspuatur, dicentis mortem
ad suos non modo non pertinere, verum
13—2
196 SATURNINI
ܒ
MASS. I. CAP. XVIII.
Relatio ejus que est secundum Saturninum doctrina.
Ex us 'Saturninus, qui fuit *ab Antiochia ea que est
apud Daphnen, et Basilides, occasiones accipientes, distantes
doctrinas ostenderunt; alter quidem in Syria, alter vero in
3Alexandria. Saturninus quidem similiter ut Menander, unum
Patrem incognitum omnibus ostendit, qui fecit Angelos, Arch-
Τοῦτον ποιήσαντα ἀγγέλους, ἀρχαγγέλους, δυνάμεις, ܬ
"A 4 δὲ 4 e , 9 £ a , 5 rl , ܝ
ἐξουσίας. πὸ δὲ terra τινων ἀγγέλων τὸν κόσμον γεγε- "ὦ
a 9 )!“ 4 4 ^ 9 4 « , ܠ ^
νῆσθαι, καὶ πάντα τὰ ἐν αὐτῷ, Kat τὸν ἄνθρωπον δὲ ἀγγέλων
, ܝ ܝ 4 ^ 9 ° , ^ ^
εἶναι ποίημα, ἄνωθεν ἀπὸ τῆς αὐθεντίας φωνῆς [ [. φαεινῆς]
9 ^2 9 , A ^ 4 , a a
εἰκόνος ἐπιφανείσης, ἣν κατασχεῖν μὴ δυνηθέντες διὰ τὸ
^ , ^ ^
παραχρῆμα φησιν ἀναδραμεῖν ἄνωθεν, ἐκέλευσαν ἑαντοῖς
angelos, Virtutes, Potestates. A septem autem quibusdam
Angelis mundum factum, et omnia que in eo. Hominem
autem Angelorum esse facturam, desursum a summa potestate
lucida imagine apparente, quam ?cum tenere non potuissent,
inquit, eo quod statim recurrerit sursum, adhortati sunt semet-
nec pervenire: in hoc scilicet se a su-
perna ܐ arcana potestate. legatum, wut
immortales, et incorruptibiles, et. statim
resurrectionis compotes fiant, qui baptisma
qus induerint. TERT. de An. 50.
1 The name of this heretic is often
written by Greek authors Σατορνῖλος
or Σατορνεῖλος.
HiPPOLYTUS again supplies a valu-
able passage, which he introduces as
follows: Σατορνεῖλος δέ τις συνακμάσας
τῷ Βασιλείδῃ κατὰ τὸν αὐτὸν χρόνον,
G(uarpljas δὲ ἐν τῇ ᾿Αντιοχείᾳ τῆς
Συρίας, ἐδογμάτισε τοιαῦτα ὁποῖα καὶ
Μένανδρος. Λέγει δὲ ἕνα πατέρα ἄγνωσ-
TOP τοῖς πᾶσιν ὑπάρχειν, τοῦτον K.T.À.
Vil. 28.
3 EUSEBIUS writes with the words of
InENJEUS before him, Σατορνῖνόν re ' Av.
τιοχέα κατὰ γένος, καὶ Βασιλείδην ᾿Αλεξ-
ανδρέα, ὧν, ὁ μὲν κατὰ Συρίαν, ὁ δὲ κατ᾽
Αἴγυπτον συνεστήσαντο θεομισῶν αἱρέσεων
διδασκαλεῖα. Eus. H. E. 1v. 7. EPr
PHANIUS calls Saturninus and Baaili-
des cvexoAacral. Her. 23. See also
TuEoporst, Her. Fab. 1. 3, whose words,
now that we are in possession of the
true text, need not be repeated.
ὃ HiPPOLYTUS speaks of Basilides
as σκολάσας κατὰ τὴν Αἴγνπτον. Philos.
VII. 27.
‘ A notion derived through Menan-
der from Simon, xvi. xvii. It is noticed
more at large II. ii. iii. xi. xii.
5 There is better authority for the
Benedictine reading here followed, than
for GRABE’S cum continere, independ-
ently of the evidence of the Greek text ;
the Voss. MS. has the present reading,
and singularly enough the CLERMONT
MS. shews continere erased, and replaced
in the same hand with cum tenere.
Polibs.
wii. 2B.
M. 101.
PLACITA. 197
λέγοντες: Tlowjowuev ἄνθρωπον κατ᾽ εἰκόνα kai 0 ὁμοίω- LI
^ , ܠ a 4 , 9 ζω ^
σιν" οὗ γενομένου, φησὶν, καὶ μὴ δυναμένου ἀνορθοῦσθαι τοῦ
, ܢ ~
πλάσματος διὰ TO ἀδρανὲς τῶν ἀγγέλων, ἀλλὰ ws * σκώληκος
, 9 [4 > 8 e » / 4 a 9 e ,
ckapt(ovros, οἰκτείρασα αὐτὸν ἡ ἄνω δύναμις διὰ τὸ ¢ ὁμοιώ-
ματι αὐτῆς γεγονέναι, ἔπεμψε σπινθῆρα ζωῆς, ὃς διήγειρε
ܝ ܠ ^ ^
τὸν ἄνθρωπον, kai ζῆν ἐποίησε. Τοῦτον οὖν τὸν σπινθῆρα
τῆς ζωῆς μετὰ τὴν τελευτὴν ἀνατρέχειν πρὸς τὰ ὁμόφυλα
, 4 ܢ ^
λέγει, kai Ta λοιπὰ, ἐξ ὧν ἐγένετο, εἰς ἐκεῖνα ἀναλύεσθαι,
i δὲ Πατέρα "5ΓΣωτῇ 9 p, e+ $5
τὸν δὲ llarépa [ ωτῆρα] ἀγέννητον ὑπέθετο, καὶ ἀσώματον
a 9 , , 4 9 e P d 4 4 ^
Kai ἀνείδεον, δοκήσει δὲ ἐπιπεφηνέναι ἄνθρωπον" καὶ τὸν τῶν
᾿Ιουδαίων Θεὸν ἕνα τῶν ἀγγέλων εἶναί φησι" καὶ διὰ τοῦτο
[ 2. τὸ] βούλεσθαι τὸν Πατέρα καταλῦσαι πάντας τοὺς ἄρχον-
τας, παραγενέσθαι τὸν Χριστὸν ἐπὶ καταλύσει τοῦ τῶν
Ἰουδαίων Θεοῦ, καὶ ἐπὶ σωτηρίᾳ τῶν πειθομένων αὐτῷ" εἶναι
1.18. I. xviii.
GR. I. xxii.
MASS. I.
xxiv. l.
ipsos, dicentes: Faciamus hominem ad imaginem et 3 similitudt- Gea. i. 2s.
nem: qui cum factus esset, et non potuisset erigi plasma propter
imbecillitatem Angelorum, sed quasi vermiculus scarizaret,
miserantem ejus desuper Virtutem, quoniam in similitudinem
ejus esset factus, emisisse scintillam vitze, que erexit hominem,
et articulavit, et vivere fecit. — Hanc igitur scintillam vitze post
defunctionem recurrere ad ea quz» sunt ejusdem generis, dicit :
et reliqua ex quibus faeta sunt *in illa resolvi. Salvatorem
autem innatum demonstravit, et incorporalem, et sine figura,
putative autem visum hominem. Et Judeorum Deum unum
ex Angelis esse “ait: et propter hoc quod dissolvere voluerint
Patrem ejus omnes principes, advenisse Christum ad destruc-
tionem Judaeorum Dei, et ad salutem credentium ei; esse
1 f.1. σκωλήκιον. Cf. p. 224, n. 1. 3 Nostram is added in some of the
3 THEODORET has σωτῆρα correctly,
HT, Fab. 1. 3. q. v. NEANDER perhaps is
right in assigning to ἀγόννητον its usual
meaning, not born of female, rather
than the Gnostic sense of the term.
Jrencus nennt nach Saturninus Lehre den
Heiland ἀγέννητος, und versteM wohl
nichts anderes darunter, ala nicht vom
Weibe geboren. Entwurf d. Gn. S. p. 273.
EPIPHANIUS also preserves here a few
lines of the original text, but less accu-
rately. Hcr. xxu. ὃ 2.
earlier editions, but contrary to the tes-
timony of MSS. and of the Hippolytan
text. Massuet says here, Vocem illam
a Saturnino consulto pretermissam, ut
errori fides adstrueretur ; quasi alit es-
sent. operis artifices, imago vero et 38
litudo ad alium referretur. Unde mirum
in Theodoreto ἡμετέραν additum legi.
41] insert in on the faith of the CLER-
MONT MS. and of the Greek text.
5 ait is found in the CLERM. MS. and
agrees better with φησί than dicit.
198 BASILIDIS
LIB. xvii. δὲ τούτους ἔχοντας τὸν σπινθῆρα τῆς ζωῆς ἐν αὐτοῖς. Avo ui
Mies γὰρ γένη τῶν ἀνθρώπων ὑπὸ τῶν ἀγγέλων πεπλάσθαι Edn, 73
4 ܠ ܢ a δὲ 4 , a 9 on ܢ ὃ , ^
TOV μεν πονηρὸν τὸν ܧ0 ἀγαθον' καὶ ἐπειδὴ οἱ δαίμονες τοῖς
πονηροῖς ᾿ἐβοήθουν, ἐληλυθέναι τὸν Σωτῆρα ἐπὶ καταλύσει
^ , 3 , 4 , 9 4 ϑ 4 ~
τῶν φαύλων ἀνθρώπων καὶ δαιμόνων, ἐπὶ σωτηρίᾳ δὲ τῶν
9 ^ aT > δὲ a 4 ^ 9 ܒ ܬ ~ a
ἀγαθῶν. ὁ δὲ γαμεῖν καὶ γεννᾶν ἀπὸ τοῦ σατανᾶ φησὶν
4 ς , ^ $ 9» , A 9 , 9 ,
εἶναι. Οὐ πλείους τε τῶν ἀπ᾽ ἐκείνου καὶ ἐμψύχων ἀπέχονται,
^ 4
διὰ τῆς προσποιήτου ταύτης ἐγκρατείας. 3Tas δὲ προφη-
, A 4 4 4 ΄--ὄ ^ 9 ^^
τείας, ἃς μὲν ἀπὸ τῶν κοσμοποιῶν ἀγγέλων λελαλῇσθαι,
ܝ > ܙ ܀ 4 4 ^ ^ | ܕ > ܙ 4 ,
Ct». 3,8. ἃς δὲ ἀπὸ τοῦ σατανᾶ, ὃν kat αὐτὸν ἄγγελον αντιπραττοντα
ܝܚ ܒܗ ,
τοῖς κοσμικοῖς ὑπέθεντο, [1 κοσμοποίοις ὑπέθετο,] μάλιστα
δὲ τὸν τῶν ᾿Ιουδαίων Θεόν [ Int. τῷ >. 'I. Θεῷ]. Ταῦτα μὲν
οὖν ὁ Σατορνεῖ λος.
autem hos, qui habent scintillam vite ejus. Duo enim genera
hic primus hominum plasmata esse ab Angelis dixit, alterum
quidem nequam, alterum autem bonum. Et quoniam damones
pessimos adjuvabant, venisse Salvatorem ad dissolutionem ma-
lorum hominum et demonum, ad salutem autem bonorum.
Nubere autem et generare a Satana dicunt esse. Multi autem
ex iis, qui sunt ab eo, et ab animalibus abstinent, per fictam
hujusmodi continentiam seducentes multos. Prophetias autem
quasdam quidem ab iis Angelis, qui mundum fabricaverint
dictas; quasdam autem a Satana: quem et ipsum Angelum
adversarium mundi fabricatoribus ostendit, maxime autem
Judeorum Deo.
CAP. XIX.
Que est Basilidis argumentatio.
1. Bastiipes autem, ut altius aliquid et verisimilius ‘inve-
nisse videatur, *in immensum extendit sententiam doctrinz» sus,
1 ἐβοήθουν confirms GRABE'S reading * Adinvenisse, GRABE'S reading, is
adjuvabant. The CLERM. and Voss. quite one of the translator's words;
MSS. have adjuvant. still the first syllable is not found in
4 The Gnostic notion of the inherent the CLERM. or Voss. MSS., it is there-
malignity of matter led to the forbidding fore rescinded. So also Massvrt, but
of marriage. Upon which subject the without indicating his authority. For
reader may consult CLEM. AL. Strom. an acoount of Basilides see the Prole-
II., TERTULLIAN c. Marc. I. v. gomena.
3 THEODORET again quotes a few 5. in immensum, as professing to give
words of the text of IREN.JEUS., the names of the angels in each of his
OPINIONES. 199
ostendens ‘Nun primo ab innato natum Patre, ab hoc autem 113.1-xix.1.
. . . I. xxiii.
natum Logon, deinde a Logo ? Phronesin, a Phronesi autem So- M48$.1.
phiam et Dynamin, a Dynami autem et Sophia virtutes, et prin-
cipes, et Angelos, quos et primos vocat, et ab iis primum coelum
factum. Dehinc ab horum derivatione ?alios autem factos, aliud
ccelum simile priori fecisse, et simili modo ex eorum derivatione
cum alii facti essent, *[et] antitypi eis qui super eos essent, aliud
tertium deformasse ccelum: et a tertio deorsum descendentium
quartum, et deinceps secundum eum modum alteros et alte-
ros principes et angelos factos esse dicunt, et ccelos cccrxv.
5Quapropter et tot dies habere annum secundum numerum
ecelorum.
2. *Eos autem qui posterius "continent ccelum angelos, quod
etiam a nobis videtur, constituisse ea qus sunt in mundo omnia,
365 heavens. So HriPPoLYTUS, κτίσεις
γάρ εἶσι Kar’ αὐτὰ rà διαστήματα, καὶ
κατ᾽ αὐτοὺς ἄπειροι καὶ ἀρχαὶ καὶ δυνά-
μεις καὶ ἐξουσίαι .)ܬ +). Philos. vit. 26,
and Evsesius, AH. E. τν. 7, προσχήματι
δὲ ἀποῤῥητοτέρων τὸν Βασιλείδην els τὸ
ἄπειρον τεῖναι τὰς ἐπινοίας.
1 Basilides dicit summum Deum no-
mine Abraxam ; a quo mentem creatam,
quam Greci νοῦν appellant. Inde Verbum,
ex illo providentiam, virtutem, et sapt-
entiam. ΕΣ ipsis inde principatus, et
potestates, et angelos factos. — Deinde in-
finitas Angelorum. editiones ct probolas.
Ab ipsis Angelis trecentos sexaginta. quin-
que cclose institutos : et mundum in ho-
nore Abraxe, cujus nomen hunc in se ha-
beat numerum computatum. Pr. Har. 46.
3 "Ἔφησε γὰρ τὸν ἀγέννητον νοῦν πρῶ-
τὸν γεννῆσαι, ἐκ δὲ τοῦ νοὺς προβεβλη-
θῆναι τὸν λόγον, φρόνησιν δὲ ἀπὸ τοῦ
λόγου, ἀπὸ δὲ τῆς φρονήσεως σοφίαν καὶ
δύναμιν, ἐκ δὲ τούτων ἀγγέλους καὶ dpx-
ἀγγέλους. Tueopor. Her. F. 1. αὶ 4.
ἐκ δὲ τῆς δυνάμεώς τε καὶ σοφίας ἀρχαὶ,
ἐξουσίαι, ἄγγελοι, ἐκ δὲ τούτων τῶν δυνά-
μεών τε καὶ ἀγγέλων γεγονέναι ἀνώτερον
πρῶτον οὐρανόν. EPIPH. Her. XXIV. 1.
For φρόνησις Ps. TERT. has Providentia,
in error possibly for Prudentia.
3 "Ἐκ δὲ τῆς τούτων ἀποῤῥοίας ἄλλους
γενομένους ἀγγέλους, ἄλλον οὐρανὸν τοιῆ-
σαι, τῷ πρώτῳ προσόμοιον᾽ εἶτα πάλιν,
ἐκ τῆς τούτων ἁπορῤῥοίας ἑτέρους φύντας,
τεκτήνασθαι καὶ τούτους ἕτερον οὐρανὸν,
καὶ τοὺς ἐκ τούτων πάλιν ἄλλον. THEOD.
Her. Fab. 1. ὃ 4.
* et, indicated in tanti typi, the read-
ing of the ARUND. MS.
δ᾽ Ἔνθα kal τριακοσίους ἑξήκοντα πέντε
οὐρανοὺς φάσκουσι, καὶ τὸν μέγαν ἄρχοντα
αὐτῶν εἶναι τὸν ᾿Α βρασὰξ, διὰ τὸ περιέχειν
τὸ ὄνομα αὐτοῦ ψῆφον τξε, ὡς δὴ τοῦ ὀνό-
ματος τὴν ψῆφον περιέχειν πάντα, καὶ διὰ
τούτων τὸν ἐνιαυτὸν τοσαύταις ἡμέραις
συνεστάναι. Hipp. Phil. vir. 26, On
the testimony of the above passage,
supported also by PsEUD. TERT. I ima-
gine that the last sentence of this chapter
esse autem, &c. had somehow fallen out
of the text, and was restored ad calcem,
its natural position being immediately
after the Roman numerals.
6 Tous δὲ τὸν οὐρανὸν τὸν ἔσχατον,
τὸν ip ἡμῶν ὁρώμενον, olkoivras' Αγγέ-
λους δημιουργῆδαι τὸν κόσμον, καὶ τὴν
τῆς γῆς διανείμασθαι δεσποτείαν. THEO-
DOR. loc. cit.
7 For οἰκοῦντας, as we read in THEO-
DORET, the translator must have had
κρατοῦντας, with the genitive.
9 Qui, CLERM., ARUND., Voss. and
Mero. 1. MSS. The solecism, caused
by following the Greek rather than the
200 BASILIDIS
LIB. ܢ «ἢ, et partes sibi fecisso terrm, et earum que super eam sunt
mass; gentium. Esse autem principem ipsorum eum, qui Judzorum
ἀχῖν. putatur esse Deus. 'Et quoniam hic suis hominibus, id est
Judeis, voluit subjicere reliquas gentes, reliquos omnes prin-
cipes contra stetisse ei et contraegisse. Quapropter et relique
*resiluerunt gentes ejus genti. *SInnatum autem et innominatum
Patrem, videntem perditionem ipsorum, misisse primogenitum
Nun suum, et hunc esse qui dicitur Christus, in libertatem
credentium ei a potestate eorum qui mundum fabricaverunt.
Et gentibus ipsorum autem *apparuisse eum in terra hominem,
et virtutes perfecisse. Quapropter neque passum eum, sed
Simonem quendam Cyrenseum angariatum portasse crucem ejus
pro eo: et hunc secundum ignorantiam et errorem crucifixum,
transfiguratum ab eo, uti putaretur ipse esse Jesus: et ipsum
autem Jesum Simonis accepisse formam, et stantem irrisisse eos.
Quoniam enim Virtus incorporalis erat et Nus innati Patris,
transfiguratum quemadmodum vellet, et sic ascendisse ad eum
qui miserat eum, deridentem eos, cum teneri non posset, et
invisibilis esset omnibus. ‘Et liberatos igitur eos qui hsc
Sciant a mundi fabricatoribus principibus: et non oportere con-
fiteri eum qui sit crucifixus, sed eum qui in hominis forma
venerit, et putatus sit crucifixus, et vocatus sit Jesus, et missus
a Patre, uti per dispositionem hane opera mundi fabricatorum
dissolveret. Si quis igitur, ait, confitetur crucifixum, adhuc hic
servus est, et sub potestate eorum qui corpora fecerunt: qui
autem negaverit, liberatus est quidem ab iis, cognoscit autem
dispositionem innati Patris.
Latin concord, is frequently observed
in the translation.
1 Βουληθέντι δὲ τούτῳ rots οἰκείοις
ἅπαντα ὑποτάξαι τὰ ἔθνη, τοὺς ἄλλους
ἄρχοντας ἀντιπράξασθαι. THEOD. Her.
F. 1. 4.
3 resiluerunt is found in the CLERM.,
Voss, and Pass. MSS., restiterunt,
GRABE’S reading, has more the appear-
ance of a marginal gloss. The Greek
equivalent may have been ἐπανεπήδησαν.
3 Tov δὲ ἀγέννητον ταῦτα θεώμενον,
τὸν πρωτόγενον αὐτοῦ νοῦν ἀποστεῖλαι,
ὃν καὶ Χριστὸν προσηγόρευσεν. THEOD.
l. c.
4 Secundum speciem. — acilicet, sive
phantasiam. Unde EPiPHANIUS Heres.
24, 8 3, ait: Αὐτὸς περὶ Χριστοῦ, ws δο-
κήσει πεφηνότος, ὁμοίως δοξάζει. GRABE.
δ Οὐχὶ ᾿Ιησοῦν φάσκων πεπονθέναι,
ἀλλὰ Σίμωνα τὸν Κυρηναῖον---καί φησ
ἐκείνον, & τῷ βαστάζειν τὸν σταυρὸν, με-
ταμεμορφωκέναι εἰς τοῦ ἑαυτοῦ εἶδος, καὶ
ἑαντὸν els τὸν Σίμωνα ἐκείνου δὲ
σταυρωμένον, ἑστήκει κατάντικρυς dopd-
τως δ᾽ Ἰησοῦς, καταγελῶν τῶν τὸν Σίμωνα
σταυρούντων. EPIPHAN. l. c.
¢ Xpiwa δὲ πιστεύειν ἔλεγεν, οὐκ εἰς
τὸν ἐσταυρωμένον, ἀλλ' εἰς τὸν ἐσταυρῶ-
σθαι δόξαντα" οὕτω γάρ φησι δυνατὸν τῆς
τῶν κοσμοποιῶν δυναστείας ἁπαλλαγῆναι.
THEOD. ܐ c.
OPINIONES. 201
3. Anime autem eorum soli esse salutem; corpus enim LIB.Izix 3.
natura corruptibile exsistit. 'Prophetias autem et ipsas a MASS.
mundi fabricatoribus fuisse ait principibus, proprie autem legem
ἃ principe ipsorum, ?eum qui eduxerit populum de terra
4Egypti. Contemnere autem [Tu. adj. προσέταξε] et idolothyta
et nihil arbitrari, sed sine aliqua trepidatione uti eis: habere
autem et reliquarum operationum usum indifferentem, et uni-
vers libidinis. Utuntur autem et hi magia, et imaginibus, et
incantationibus, et invocationibus, et reliqua universa periergia:
*nomina quoque quzdam affingentes quasi Angelorum, annun-
ciant hos quidem esse in primo ccelo, hos autem in secundo: et
deinceps nituntur cccLxv. ementitorum ccelorum et nomina, et
principia, et angelos, et virtutes exponere. *Quemadmodum et
1 Prophetias—Zgypti. I consider
that this sentence is out of its place.
Ita natural position is before Et quo-
"iam, p. 200, 1. 3; the order followed by
PSEUD. TERT. In ultimis quidem angelis,
e qui hunc fecerunt. mundum, novissi-
mum poni Judeorum Deum; (id est
Deum legis et prophetarum), quem Deum
negat. sed angelum dict. — Huic sortito
obtigisse semen Abralue, atque ideo hunc
de terra /Egypts filios. Israel in terram
Canaan transtulisse. — Hunc turbulenti-
orem, ἄς. &c. Proscr. Her. 46.
Tas δὲ προφητείας καὶ αὐτὸς [IREN.
αὐτὰς) ὑπ᾽ ᾿ΑὙγγέλων ἔφησε γεγενῆσθαι,
τὸν δὲ νόμον ὑπὸ τοῦ ἄρχοντος τεθῆναι
τῶν Ιουδαίων. THEOD. £ c.
3 cum. There is a difficulty in this
word. The authority of MSS. is in its
favour, although MASSUET cancels it
with a sic emendandum putavi. GRABB
supplies (principem autem) eum. But
there is no need for us either to remove
the word or to add fresh matter to the
text, for the Greek running as follows,
κυρίως $¢ τὸν νόμον ἀπὸ τοῦ ἄρχοντος av-
τῶν, τοῦτον ἐξαγαγόντος τὸν λαόν 71
eum would be construed with populum.
3 Kal ᾿Αγγέλων δὲ ὀνόματα διαπλά-
σαντες, τοὺς μὲν τὸν πρῶτον ἔχειν ἔφα-
σαν οὐρανὸν, τοὺς δὲ τὸν δεύτερον, καὶ
ἐφεξεῖς μέχρι τοῦ πέμπτου καὶ ὁξηκοστοῦ
καὶ τριακοσιοστοῦ. THEOD. ܐ c.
4 Quemadmodum —Caulacau, or as
the Cr. M8. has, Caulagau deum, adding
a marginal gloss; a few lines lower it
is written caulacaua. This term was not
invented by Basilides. ΝΊΟΕΤΑΒ, 7,
Orthod. 1. says that it was first adopted
by Nicolas the deacon and the earliest
Gnostics; Ad Caulacam quod attinet
honeste quidem ab Hebreis effertur ; a
Gnosticis vero ad turpitudinem detortum
est. | EPIPHANIUS, Her. xxv. 3, says
that the Nicolaitans called ἄρχοντά τινα
by this name; he also says, in speaking
of the Ophite tenets, that the word is
nothing else than the Hebrew Ἰρ ΠΡ
line upon line, Is. xxviii. 10. GRABE
considers that the name was not applied
to the Saviour, but to the world, in this
passage; NEANDER, to the world above,
in which the Saviour dwelt; Der Name
Caulacau, den nach Ireneus die Welt
führt, in der der Erliser wohnt, aus der
er hinab, und in die er hinaus stieg.
But in the next sentence IRENA&US ap-
plies the name to the Saviour. HiPPo-
LYTUS has a remarkable passage in which
the name is said to have been applied by
the Naassenes ['/r13] or Ophites to the
Saviour. He also confirms the state-
ment of EPIPHANIUS with respect to the
origin of the word ; and σαυλασαῦ in the
following passage is the term in the same
verse 132 Yy precept on precept, while
fenodp (EP. ζηρσάμ) is identified easily
with DU]. Aere a little. The words
202 BASILIDIS
LIB.1.xix.. mundus ‘nomen esse, in quo dicunt descendisse et ascendisse
)ܐ 53. 1. Salvatorem, esse Caulacau. Igitur qui hee didicerit, et Angelos
omnes cognoverit, et causas eorum, invisibilem et incomprehen-
sibilem eum angelis et potestatibus universis fieri, quemadmodum ec. s.
et Caulacau fuisse. Et sicut filium incognitum omnibus esse,
sic et ipsos ἃ nemine oportere cognosci; sed cum sciant ipei
omnes, et per omnes transeant, ipsos omnibus invisibiles et
incognitos esse. "Tu enim, aiunt, omnes cognosce, te autem
nemo cognoscat. Quapropter et parati sunt ad negationem qui
sunt tales, imo magis ne pati quidem propter nomen possunt,
cum sint omnibus similes.
of the Bishop of Portus are—el μὴ γὰρ
ἐλαλεῖτο φησὶ, τὰ μεγέθη, ὁ κόσμος avv-
εστάναι οὐκ ἠδύνατο. Οὗτοι elaw οἱ τρεῖς
ὑπέρογκοι λόγοι, καυλακαῦ, σαυλασαῦ,
ζεησάρ. Καυλακαῦ, τοῦ ἀνωτάτου᾽ Αδάμ-
ayros* σαυλασαῦ, τοῦ κάτω θνητοῦ" fe-
ησὰρ, τοῦ ἐπὶ τὰ ἄνω ῥεύσαντος ᾿Ιορδάνου.
Οὗτός ἐστι, φησὶν, ὁ ἐν πᾶσιν ἀρσενόθηλυς
ἄνθρωπος" κιτιλ. HiPPoLYT. Philos. v.
8. These words are obscure, but not
hopelessly so, for they are to a certain
extent explained by the context. Kav-
λακαῦ is the archetypal heavenly ἄνθρω-
wos, σαυλασαῦ is, irrespective of sex,
the corporeal and wholly fleshly human
being ; and ζεηρσὰμ is the spirit raised by
Gnostic doctrine from earth to heaven,
οὗτος, φησὶν, ἐστὶν ὁ μέγας ᾿Ιορδάνης, ὃν,
κάτω ῥύοντα καὶ κωλύοντα ἐξελθεῖν τοὺς
υἱοὺς ᾿Ισραὴλ ἐκ γῆς Αἰγύπτου, (ἤγουν ἐκ
τῆς κάτω μίξεως, Αἴγνπτος γὰρ ἐστὶ τὸ
σῶμα κατ᾽ αὐτοὺς), ἀνέστειλεν ᾿Τησοῦς
καὶ ἐποίησεν ἄνω ῥέειν. Ibid. 7. Caula-
cau the heavenly Adam was Line upon
line, dre γενόμενος ὑπὸ δυνάμεων τῶν
πολλῶν Phil. v. 7, and the Hebrew
meaning is more likely to be true than
the LXX. ἐλπὶς ἐπ’ ἐλπίδι. In the
game way the earthy Adam was Pre-
cept on precept, as being wholly the
creation of Demiurge, the νομοθέτης ; or
as the LXX. suggests, θλίψις ἐπὶ θλί-
yu, Sorrow on sorrow. While the term
Here a little is descriptive of true Gnos-
tics, who were few and far between,
Non autem multos scire posse hsec,
sed *unum a mille, et duo a myriadibus.
‘Et Judseos quidem
unum a mille et duo a myriadibus. n. 2.
Caulacau therefore is evidently ὁ dew
ἄνθρωπος, as THEODORET observes of
the Basilidians, τὸν δὲ Σωτῆρα καὶ κύριον
Καυλακαῦαν ὀνομάζουσι. H. F. 1. 4.
1 The Latin version, as it stands, is
unintelligible, but the Greek words may
supply the means of tracing out the
sense. I consider that the present is
one of those passages in which the trans-
lator worked from a damaged text. He
evidently read, ὃν τρόπον καὶ τὸν κόσμον
ὄνομα εἶναι, ἐν ᾧ, k.T.A., for which I
would substitute ὃν τρόπον καὶ τὸ ἄκοσ-
po» ὄνομα, ἐν ᾧ, kx. T. X. The word εἶναι
may easily have crept into the text by
the side of ἐν ᾧ, and certainly the name
Καυλακαῦ is sufficiently barbarous to
merit the appellation of ἄκοσμον. The
sense then would be; Thcy affect to set
forth the names and angels, &c. of the
several heavens, as also that the bar-
barous name in which the Saviour, as
they say, descended and ascended, is
Caulacau.
* EPIPHANIUS slightly varies the
saying ; Ὑποτίθεται τοῖς αὐτοῦ μαθηταῖς
λέγων" ὅτι ὑμεῖς πάντα [πάντας, 18ῈΧ.]
ywookere, ὑμᾶς δὲ μηδεὶς γινωσκέτω.
Her. XXIV. 5.
8 “Ἐνὶ δὲ ἀπὸ χιλίων ἀποκαλύπτευ,
καὶ δυσὶν ἀπὸ μυρίων. Ep. l. c.
4 ᾿Ιουδαίους μὲν ἑαυτοὺς μηκέτι εἶναι
φάσκουσι, Χριστιανοὺς δὲ μηκέτι γεγενῆ-
σθαι. Ep. . .ܐ ¢
OPINIONES. 203
jam non esse dicunt, Christianos autem nondum: ‘et non LIB. L xix. 4.
oportere omnino ipsorum mysteria effari, sed in abscondito Mass.1.
*continere [pertinere] per silentium.
4. *Trecentorum autem sexaginta quinque coelorum locales
positiones distribuunt similiter ut * Mathematici. Illorum enim
theoremata accipientes, in suum characterem doctrine transtu-
lerunt: esse autem “principem illorum *a@pagas, et propter
hoc ccctxv. numeros habere in se.
1 ddoxes δὲ μόνον περὶ πατρὸς xal
τοῦ ἑαυτοῦ μυστηρίου μηδενὶ ἀποκαλύπ-
τειν, ἀλλὰ σιγῇ ἔχειν ἐν ἑαυτοῖς. Ep. l.c.
3 The word pertinere is discarded in
rather a summary way by MASSUET,
although it is confessedly found in the
ARUND. and Merc. ri, MSS., but not in
the Cod. CLAROM. I am inclined there-
fore to think that it is à corruption of
the words continere [in seipsis] per silen-
tium ܇ the reading indicated by EpipHa-
NIUS8 in the preceding note.
3 The subject of the numerous hea-
vens is resumed, from which the author
had insensibly digressed ; the idea was
borrowed from astrological science.
* Mathematici, in the popular use of
the term. 2 dicebantur in eo tempore
μαθηματικοί"... .. quoniam Geometriam
εἰ Gnomonicam, Musicum, | ceterasque
item disciplinas altiores μαθήματα veteres
Greci appellabant ; vulgus autem, quos
gentilicio vocabulo Chaldaos dicere opor-
tet, Mathematicos dicit. | AUL. GELL. N.
4.1.9. The reader may compare Hir-
POLYTUS, Philosoph. 1v. 4—12.
5 Principem sllorum, of whom! | As
the passage now stands, mathematico-
rum must be the antecedent. If brought
back to the position already indicated,
note 4, p. 199, the words would carry
the sense on in a natural manner.
6 Abrazas, so written in Latin, but
'ABpacdt in Greek. No other explana-
tion is required of this mystical term
than that supplied by S. AuGU8TIN :—
Basilides tercentos sexaginta. quinque ca
los esse dicebat, quo numero dierum an-
nus includitur. Unde etiam quasi sanc-
tum nomen commendaba!, quod est ἀβράξ-
as: cujus mominis litere secundum
Grecam supputationem eundem numerum
complent. Sunt enim septem, a, et B, et
p, ata, et E, ܐ a, ܐ s: id est, unum, et
duo, et centum, et unum, et sexaginta, et
unum, et ducenta, que fiunt in summa,
trecenta. sexaginta quinque. AUG. de
Heres. A curious coincidence in these
mystical computations of particular
words may be mentioned; although
it can scarcely have been accidental.
Abraxas sums 365, the number of days
in the solar year ; MecOpds the Persian
deity sums the same number ; as does
also Νεῖλος. The coincidence is the more
remarkable because all three terms bear
relation to the sun. ’Afpdéas is the solar
year; Μειθρὰς, though not exactly the
solar orb, was located in it in the Persian
Theosophy, as the Mecírgs, or mean
principle, between the light of heaven
and the opacity of matter; μέσον δὲ ἀμ-
Qoi» τὸν Μίθρην εἶναι. PLUT. Os. et 74. 46.
Osiris, again, inthe Egyptian system, was
said at one time to be descended from
Helios, εἶναι δὲ τὸν "Octpo ἐξ Ἡλίου, ibid.
12; at another to be the sun himself,
Εἰσὶ γὰρ ol λέγοντες τὸν "Ociw ἄντικρυς
Ἥλιον εἶναι, ibid 52. But Nilus was
identified with Osiris, οὕτω wap’ Alyur-
τίοις Νεῖλον εἶναι τὸν Ὄσιριν, ibid 32.
The three terms, therefore, Abraxas,
Mithras and Nilus, symbolised the sun,
and they severally summed the days of
a solar year. The reader will observe,
however, that, in all three cases, Greek
notations and Greek orthography are
involved.
204 CARPOCRATIS
LIB. I XX. 1. ,
MASS I. xxv. Κεφ. κ.
Que est Carpocratis doctrina, et que operationes
tpsorum, qui ab eo sunt, omnia [omnium |.
I. 'KAPIIOKPATHTZJ τὸν μὲν κόσμον καὶ τὰ ev αὐτῷ Hipp.
ὑπὸ ἀγγέλων πολὺ ὑποβεβηκότων "τοῦ ἀγεννήτου llarpos τ
γεγενῆσθαι λέγει" τὸν δὲ ᾿Ιησοῦν ἐξ ᾿Ιωσὴφ γεγενῆσθαι, καὶ
ὅμοιον τοῖς ἀνθρώποις γεγονότα, δικαιότερον τῶν λοιπῶν γενέ-
σθαι, τὴν δὲ ψυχὴν αὐτοῦ εὔτονον καὶ καθαρὰν γεγονυῖαν, δια-
μνημονεῦσαι τὰ ὁρατὰ μὲν [ forte 7 ὁρώμενα αὐτῆ ἐν τῇ
μετὰ τοῦ ἀγεννήτου Θεοῦ 3aepipopa, καὶ διὰ τοῦτο vm
ἐκείνου αὐτῷ καταπεμφθῆναι δύναμιν, ὅπως τοὺς κοσμοποιοὺς
9 a 9 y «A ^ a 4 ܝ ܬ , 4
ἐκφυγεῖν δι αὐτῆς δυνηθῆ: ἣν καὶ διὰ πάντων χωρήσασαν ἐν
e^ , ^ 9 , 4 9 ܢ 4 ܠ
πάσί τε ἐλευθερωθεῖσαν [ à» ]εληλυθέναι πρὸς avrov, ἅτα
CAP. XX.
1. Canrpocrates autem et qui ab eo, mundum quidem, etm
ea que in eo sunt, ab Angelis multo inferiorfbus ingenito Patre
factum esse dieunt. Jesum autem e Joseph natum, et 5qui
similis reliquis hominibus fuerit, distasse a reliquis secundum id,
quod anima ejus firma et munda cum esset, commemorata
fuerit que visa essent sibi in ea circumlatione, que fuisset
ingenito Deo: et propter hoc ab eo missam esse ei virtutem,
uti mundi fabricatores effugere posset, et per omnes transgressa,
et in omnibus liberata, ascenderet ‘ad eum, et eas, que similia ei
1 Again, wo are indebted to Hir-
POLYTUS for an important section. The
translator read the words Καρποκράτης
δὲ καὶ ol dw αὐτοῦ, implying that he
was the head of a distinct branch of
Gnostics. The author of the Libellus,
ascribed by some to HIPPOLYTUS, says,
Carpocrates praterea, hanc tulit. sectam :
Unam esse dicit. virtutem. in superioribus
principalem, ex hoc prolatos angelos at-
que virtutes, quos distantes longe a supe-
rioribus. virtutum. [virtutibus] mundum
istum in inferioribus partibus condidisse :
Christum non ex Virgine Maria natum,
sed ex semine Joseph hominem tantum-
modo genitum, sane pre ceteris justitia
cultu. integritate meliorem. | Hunc apud
Judeos passum, solam animam ipsius
in colo receptam, eo quod et. firmior, d
robustior ex ceteris fuerit. Preescr.
Her. 48.
3 EPIPHANIUS, who does not at all
times quote his author accurately, bas
ἀγνώστου.
8 ἐν τῇ περιφορᾷ, within the sphere
or circle. THroporet, H. F. 2, 5. δια-
^
γωγῆς.
4 The text of HIPPOLYTUS gives a
good sense. Still the Latin seems to
preserve the meaning of the author, for
IMPIETAS. 205
PP. ὅμοια αὐτῆς ἀσπαζομένην. Τὴν de τοῦ Ἰησοῦ λέγουσι ψυχὴν LIB. I. xx, 1.
ܢ
9 ’ 4 , , , ee a ܨ ^ , ^
ἐννόμως ἡσκημένην ev ᾿Ιουδαϊκοῖς ἔθεσι, καταφρονῆσαι αὐτῶν, MAST.
4 ὃ ܢ ^ , 9 [4 9 , 9
καὶ διὰ τοῦτο δυνάμεις ἐπιτετελεκέναι, [ Inv. ἐπιτετυχηκέναι, δι
φΦ ܢ 4 , , ^
àv κατήργησε τὰ ἐπὶ κολάσει πάθη προσόντα τοῖς ἀνθρώποις.
4 9 , ^ ^ ^ ^
Τὴν οὖν ὁμοίως ἐκείνη τῇ ToU Χριστοῦ ψυχῆ δυναμένην kara-
^^ ^ ~ ,
φρονῆσαι τῶν κοσμοποιῶν ἀρχόντων, ὁμοίως 'Aaufavew
~ ܫ 4 ܢ ^
δύναμιν πρὸς τὸ πρᾶξαι τὰ ὅμοια" διὸ καὶ εἰς τοῦτο τὸ τῦφος
Ψ
κατεληλύθασιν, [Εριρη. ἐληλακότες,] WOTE αὑτοὺς [ 2: Tous |
4 e , $ ^ ^? [4 ^ 'Í ^ 1 δὲ 3 ¶ <=
μὲν ὁμοίους αὐτῷ εἶναι λέγουσι τῷ 17 ܘܗ 0, τοὺς de “καὶ ἔτι
A ܬ ^
δυνατωτέρους, τινὰς δὲ καὶ διαφορωτέρους τῶν ἐκείνου μαθητῶν,
φ , 4 4 ^ ^ , £ ,
οἷον IIérpov καὶ ILa/Aov καὶ τῶν λοιπῶν ἀποστόλων" τούτους
amplecterentur, similiter. Jesu autem dicunt animam in Jude-
. orum consuetudine nutritam contempsisse eos, et propter hoc
virtutes "accepisse, per quas evacuavit qua fuerunt in poenis
ܐ] . ponas] passiones, que inerant hominibus. Ea [/. eam]
igitur, quse similiter atque illa Jesu anima, potest contemnere
mundi fabricatores archontas, similiter accipere virtutes ad
operandum similia. Quapropter et ad tantum elationis pro-
vecti sunt, ut quidam quidem similes ‘se esse dicant Jesu:
quidam autem adhue et secundum aliquid illo fortiores, qui
sunt [/. quidam et] distantes amplius quam illius discipuli,
ut puta quam Petrus et Paulus, et reliqui Apostoli : hos autem
EPIPHANIUS expresses himself in similar
terms : "Ira διὰ πασῶν τῶν πράξεων χωρή-
caca καὶ ἔλευθερωθεῖσα διέλθοι πρὸς av-
τὸν ἄνω᾽ καὶ τὰς ὁμοίας αὐτῇ ψυχὰς τὰ
ἴσα αὐτῇ ἀσπασαμένας, τὸν αὐτὸν τρόπον
ἔλευθερωθείσας ἄνω πτῆναι πρὸς τὸν ἄ-
γνωστον Πατέρα. Her. 37, ὃ 2. IRENJEUS
may have written, καὶ τὰς τὰ ὅμοια
αὐτῇ τὸν αὐτὸν τρόπον ἀσπαζομένας.
5 The Benedictine reading quum is
justified by the Greek, and it is found
in the CLERM. MS. GraBE has qui.
6 The CLERM., ARUND., and Voss.
MSS. have this reading, and it agrees
with HiPPOL. GRaBE prints ad Deum.
1 THEODORET also gives exactly the
Hippolytan text at the conclusion of
this sentence. H. F. 1. §.
3 secundum aliquid represent the
intensive words in the Greek, καὶ ἔτι,
[κατά τι] being an error of similarity.
3 It might almost be suspected that
EPIPHANIUS was rendering the transla-
tion back into Greek; for εἰληφέναι ia
an exact equivalent of accepisse, the
translator's interpretation of the false
reading émtrervynxéva. The varia-
tions of EPIPHANIUS are often remark-
able. Here he has Thy δὲ ψυχὴν τοῦ
Ἰησοῦ ἐν rots τῶν ᾿Ιουδαίων ἔθεσιν ἀνα-
τραφεῖσαν καταφρονῆσαι αὐτῶν, καὶ διὰ
τοῦτο δυνάμεις εἰληφέναι, δ ὧν τὰ ἐπὶ
κολάσεσι πάθη προσόντα τοῖς ἀνθρώτοις
δυνηθεὶς πρᾶξαι. Ep. XxviII. 2. Valentinus
similarly, ὁ Σωτὴρ ἦλθε διορθώσασθαι τὰ
πλήθη [ἰ. πάθη] τῆς ψυχῆς. Phil. v1. 36.
4 The CLERMONT MS. omits se. The
ARUND. esse; while the readings sese in
the Cod. Voss., and αὐτῷ εἶναι in the
Greek, conjointly, indicate se esse.
206 CARPOCRATIS
LIB. 1.xx.1. δὲ N . ܖ 4 ^ ^ , ܕ S
LIB.Lxxl de κατὰ μηδένα ἀπολείπεσθαι τοῦ Ἰησοῦ. Tas δὲ ψυχὰς Hip
. . $ ^ * ^ , , , ^ ^ e^ ‘
MASS χχν. αὐτῶν ἐκ τῆς ὑπερκειμένης ἐξουσίας [ Er. τῆς αὐτῆς περιφορᾶς) ܚ
παρούσας, καὶ διὰ τοῦτο ὡσαύτως “καταφρονεῖν [1. ς. INT.
^ ^ ^ ܠ ~ ^ ~
xatadpovovcas | τῶν κοσμοποιῶν διὰ τῆς αὐτῆς ἠξιῶσθαι
ὃ ' 1 9 4 ܪ 4" ^ E: δέ > »
υνάμεως, kat αὖθις εἰς τὸ avro χωρῆσαι. ܐ δέ τις ἐκείνου
πλέον καταφρονήσειεν τῶν ἐνταῦθα, δύνασθαι διαφορώτερον
αὐτοῦ ὑπάρχειν.
4
2. 3 Τεχνὰς οὗν μαγικὰς ἐξεργαζόμενοι καὶ ἐπαοιδὰς,
a
φίλτρα τε καὶ χαριτήσια, παρέδρους τε καὶ ὀνειροπόμπους καὶ
a a
τὰ λοιπὰ κακουργήματα, φάσκοντες ἐξουσίαν ἔχειν πρὸς τὸ
κυριεύειν ἤδη τῶν ἀρχόντων καὶ ποιητῶν τοῦδε τοῦ κόσμου,
4, " 4 4 4 ܕ ^ 4 % ^ ’ e _ ܗ ܐ
οὐ μὴν ἀλλὰ καὶ τῶν ἐν αὐτῷ ποιηήματων ἅπαντων, οἵτινες
4 4 A 9 ὃ 4 ~ ὔ ^ "E g 4
καὶ αὐτοὶ εἰς διαβολὴν τοῦ θείου τῆς ᾿Εκκλησίας ὀνόματος,
πρὸς [7 ὡς καὶ] τὰ ἔθνη ὑπὸ τοῦ Σατανᾶ προεβλήθησαν, ἵνα
9 ܒ V» , 4 9 , 9 ὔ ܝ
Kat ἄλλον kat ἄλλον τρόπον TQ ἐκείνων ἀκούοντες ἄνθρωποι,
in nullo deminorari ἃ Jesu. Animas enim ipsorum ex eadem
circumlatione devenientes, et ideo similiter contemnentes mundi
fabricatores, eadem dignas habitas esse virtute, et rursus in idem
abire. Si quis autem plus quam ille contempserit ea quze sunt
hic, posse meliorem quam illum esse.
2. Artes enim magicas operantur et ipsi, et incantationes,
philtra quoque et charitesia, et paredros. et oniropompos, et
reliquas malignationes, dicentes se potestatem habere ad domi-
nandum jam principibus et fabricatoribus hujus mundi: non
solum autem, sed et his omnibus, qu in eo sunt facta. Qui et
ipsi ad *detrectationem divini Ecclesiz nominis, quemadmodum
et gentes, a Satana prsemissi sunt, uti secundum alium et alium
modum, αι: sunt illorum audientes homines, et putantes omnes
1 HIPPOLYTUS and TERTULLIAN in
note 2, express a manifest gloss from
the margin ; EPIPHANIUS and the trans-
lator preserve the truer text.
4 The translation scems to express
the words of the writer better than the
Greek, which may be thus corrected :
x. δ. T. ὡσαύτως karadpovoücas τῶν koc-
μοποιῶν, τῆς αὐτῆς ἠξιῶσθαι δυνάμεως,
K. T.A. Sed et Carpocrates tantundem sibi
de superioribus vindicat, ut discipuli
€jus animas suas jam «t Christo, nedum
Apostolis οἱ perequent, e cum volunt
preferant, quas proinde de sublimi virtute
conceperit despectrice mundipotentium
principatuum. TERT. de An. 23.
3 See p. 194, notes r, 2, 3.
4 οὐ μὴν ἀλλὰ xal, nay but likewise,
the translator read, οὐ μόνον ἀλλὰ καί.
5 detrectationem is restored from the
CrERX. MS. ; the ARUND. MS. followed
by GRABE has defractionem. The AR.
and Cr. MSS. both have divini Ecclesie
nomints.
. 9 , , ^ ^ ܢ
pu «at δοκοῦντες ἡμᾶς πάντας τοιούτους ὕπαρχειν, ἀποστρεφουσι L
, , 9 ^ ^ 4 9 ^ 9 ܢ 4 ܬ
tas ἀκοὰς αὐτῶν ἀπὸ τοῦ τῆς ἀληθείας κηρύγματος, ®
MALITIA. 207
καὶ] βλέποντες τὰ ἐκείνων ἅπαντας ἡμᾶς βλασφημοῦσιν.
nos tales esse, avertant aures suas a preconio veritatis: aut et
videntes quae sunt illorum, omnes nos blasphement, in nullo eis
communicantes, neque in doctrina, neque in moribus, neque in
quotidiana conversatione. Sed vitam quidem luxuriosam, sen-
tentiam autem impiam ‘ad velamen malitis ipsorum nomine
IB. I. xx. $,
R. I. xxiv.
[ adj. 7 MASS. I.xxv.
abutuntur, quorum judicium justum est, recipientium dignam Rom. iii. 8.
suis operibus a Deo retributionem. Et in tantum insania
effrenati sunt, uti et omnia quscunque sunt irreligiosa et
impia, in potestate habere ?et operari se dicant. Sola enim
humana opinione negotia mala et bona dicunt. Et utique
secundum transmigrationes in corpora *oportere in omni vita,
et in omni actu fieri animas: (si non preoceupans quis in uno
adventu omnia agat semel ac pariter, quse non tantum dicere et
audire non est fas nobis, sed ne quidem in mentis conceptionem
venire, neo credere, si apud homines conversantes in his que
sunt secundum nos civitates, tale aliquid agitatur,) uti, secun-
dum quod scripta eorum dicunt5, in omni usu vitz factee anime
1 The text is manifestly defective,
and requires the insertion of habent.
HiPPOLYTUS now fails us, and we gladly
accept the aid of EPIPHANIUS once more.
Els οὐδὲν yap ἡμῖν ὁμοιοῦνται, ἢ μόνον
ὀνόματι καλεῖσθαι σεμνύνονται, ὅπως διὰ
τοῦ ὀνόματος τοῦ ἐπιπλάστου τὰ τῆς
ἑαυτῶν κακίας ἐργάσονται. Td δὲ κρίμα
τούτων κατὰ τὸ γεγραμμένον ἐνδικόν ἐσ-
τιν, ὡς ὁ ἅγιος Παῦλος δ᾽ Απόστολος ἔφη.
Ι. 4.
3 The εἰ discarded by GRaBE is re-
stored ; the ARUND. MS. being the sole
MS. authority for its rejection. The
CLERM. has habeant et, but habere is
read in the ABUND. though STIEREN
says otherwise, and δυνατῶς ἔχειν καὶ
épyd few is a transparent & διὰ δυοῖν.
3 Compare p. 123, note 2, from Hr»-
POLYTUS, VI. 19, and THEODORET: Adéy
γάρ φησιν, οὐκ ἀληθείᾳ, rà μὲν τῶν rpay-
μάτων κακὰ εἶναι δοκεῖ, τὰ δὲ ἀγαθά.
4 Compare it, lvii. So TERTULLIAN,
De An. 35: Sed non tibi soli metempsy-
chosis hanc fabulam instruxit, inde etiam
Carpocrates utitur pariter magus, pariter
fornicarius etsi Helena minus. Many
of the Gnostics believed in a Brahmin-
ical transmigration of souls, and that a
man’s state of existence for the future
depends upon his conduct in time pre-
sentand past. Only the Brahmin’s faith
is an incentive to virtue, because he
believes that virtue shall be rewarded by
advancement to a higher caste ; where-
as the Gnostic theory had a very oppo-
site tendency, aa this passage may show.
The dark charges brought against Chris-
tians by the heathen may have been
made with a sincere belief that they
were true.
5 GRABE entirely destroys the sense
of this passage by concluding a period
at habeant, and commencing the next
with Ad operandum &c. MASSUET par-
tially does the same by carrying on the
206 CARPOCRATIS
^ ^ 4 4 ܘ
LIB. xx: d. δὲ κατὰ μηδένα ἀπολείπεσθαι τοῦ Ἰησοῦ. Tas δὲ ψυχας Hipp.
MASS xxv. αὐτῶν ἐκ τῆς ὑπερκειμένης ἐξουσίας [ Er. τῆς αὐτῆς περιφορᾶς] vil
παρούσας, καὶ dia τοῦτο ὡσαύτως "καταφρονεῖν [1. c. INT.
^ ^ ~ A ^ ^ ^
καταφρονοῦσας] τῶν κοσμοποιῶν διὰ τῆς αὐτῆς ἠξιῶσθαι
ὃ f E 0 ܀ ܕ A ^ E: δέ ܀ 7
υνάμεως, καὶ αὖθις εἰς TO αὐτὸ χωρῆσαι. i δέ τις ἐκείνου
πλέον καταφρονήσειεν τῶν ἐνταῦθα, δύνασθαι διαφορώτερον
αὐτοῦ ὑπάρχειν.
4
2. 3 Τεχνὰς οὖν μαγικὰς ἐξεργαζόμενοι καὶ ἐπαοιδὰς,
φίλτρα τε καὶ χαριτήσια, παρέδρους τε καὶ ὀνειροπόμπους καὶ
ܠ ܢ 4
τὰ λοιπὰ κακουργήματα, φάσκοντες ἐξουσίαν ἔχειν πρὸς τὸ
κυριεύειν ἤδη τῶν ἀρχόντων καὶ ποιητῶν τοῦδε τοῦ κόσμου,
4 " 4 4 4 1 ^ 0 » ^ , e ἢ "
ov μὴν adda Kal τῶν ἐν αὐτῷ ποιηματων ἅπαντων, οἵτινες
4 9 4 9 ܝ 4 ܐ , ^ "E , 9 ,
καὶ αὐτοὶ εἰς διαβολὴν τοῦ θείον τῆς )ܘܗܝܐ ὀνόματος,
ܪ e 4 A ܟ e 4 ^ ^ , e
πρὸς [1 ὡς καὶ] τὰ ἔθνη ὑπὸ τοῦ Σατανᾶ προεβλήθησαν, iva
9 ܒ A » ’ 4 9 , 9 , »
κατ ἄλλον kat ἄλλον τρόπον τα ἐκείνων ἀκούοντες ἄνθρωποι,
in nullo deminorari a Jesu. Animas enim ipsorum ex eadem
circumlatione devenientes, et ideo similiter contemnentes mundi
fabricatores, eadem dignas habitas esse virtute, et rursus in idem
abire. Si quis autem plus quam ille contempserit ea quse sunt
hic, posse meliorem quam illum esse.
2. Artes enim magicas operantur et ipsi, et incantationes,
philtra quoque et charitesia, et paredros. et oniropompos, et
reliquas malignationes, dicentes se potestatem habere ad domi-
nandum jam principibus et fabricatombus hujus mundi: non
solum autem, sed et his omnibus, que in eo sunt facta. Qui et
ipsi ad ^detrectationem divini Ecclesie nominis, quemadmodum
et gentes, a Satana prsemissi sunt, uti secundum alium et alium
modum, qu sunt illorum audientes homines, et putantes omnes
! HiPPOLYTUS and TERTULLIAN in
note 2, express a manifest gloss from
the margin ; EPIPHANIUS and the trans-
lator preserve the truer text.
3 The translation seems to express
the words of the writer better than the
Greek, which may be thus corrected :
x. δ. T. ὡσαύτως karadpovoücas τῶν Koo-
μοποιῶν, τῆς αὐτῆς ἠξιῶσθαι δυνάμεως,
Kk. T. A. Sed et Carpocrates tantundem sibi
de superioribus vindicat, ut discipuli
ejus animas suas jam εἰ Christo, nedum
Apostolis εἰ perequent, εἰ cum volunt
preferant, quas proinde de sublimi virtute
conceperint despectrice mundipotentium
principatuum. TERT. de An. 23.
3 See p. 194, notes I, 2, 3.
4 οὐ μὴν ἀλλὰ xal, nay but likewise,
the translator read, οὐ μύνον ἀλλὰ xal.
5 detrectationem is restored from the
CLERX. MS. ; the ARUND. MS. followed
by GRABE has defractionem. The AR.
and CL. MSS, both have divini Ecclesie
nominis.
MALITIA. 207
3 Kat δοκοῦντες ἡ ἡμᾶς πάντας τοιούτους ὑπάρχειν, ἀποστρέφουσι LIB LIB. I. Lx
Tas ἀκοὰς αὐτῶν ἀπὸ τοῦ τῆς ἀληθείας κηρύγματος, [ adj. ἡ amass T xxv.
καὶ] βλέποντες τὰ ἐκείνων ἅπαντας ἡμᾶς βλασφημοῦσιν.
nos tales esse, avertant aures suas ἃ preconio veritatis: aut et
videntes quse sunt illorum, omnes nos blasphement, in nullo eis
communicantes, neque in doctrina, neque in moribus, neque in
quotidiana conversatione. Sed vitam quidem luxuriosam, sen-
tentiam autem impiam ‘ad velamen malitie ipsorum nomine
abutuntur, quorum Judicium justum est, recipientium dignam Rom. iii. 8.
suis operibus a Deo retributionem. Et in tantum insania
effrenati sunt, uti et omnia quscunque sunt irreligiosa et
impia, in potestate habere ?et operari se dicant. Sola enim
humana opinione negotia mala et bona dicunt. Et utique
secundum transmigrationes in corpora *oportere in omni vita,
et in omni actu fieri animas: (si non preoccupans quis in uno
adventu omnia agat semel ac pariter, que non tantum dicere et
audire non est fas nobis, sed ne quidem in mentis conceptionem
venire, nec credere, si apud homines conversantes in his que
sunt secundum nos civitates, tale aliquid agitatur,) uti, secun-
dum quod scripta eorum dicunt5, in omni usu vit» factae anime
. 104.
1 The text is manifestly defective,
and requires the insertion of habent.
HiPPoLYTUS now fails us, and we gladly
accept the aid of EPIPHANIUS once more.
Els οὐδὲν γὰρ ἡμῖν ὁμοιοῦνται, ἣ μόνον
ὀνόματι καλεῖσθαι σεμνύνονται, ὅπως διὰ
τοῦ ὀνόματος τοῦ ἐπιπλάστου τὰ τῆς
ἑαυτῶν κακίας ἐργάσονται. Td δὲ κρίμα
τούτων κατὰ τὸ γεγραμμένον ἐνδικόν ἐσ-
τι, ὡς ὁ ἅγιος IIavAos δ᾽ Ἀπόστολος ἔφη.
I. 4.
3 The εἰ discarded by GRABE is re-
stored ; the ARUND. MS. being the sole
MS. authority for its rejection. The
CLERM. has habeant et, but habere is
read in the ARUND. though STIEREN
says otherwise, and δυνατῶς ἔχειν xal
ἐργάζειν is ἃ transparent £y διὰ δυοῖν.
3 Compare p. 123, note 2, from ΗΤΡ-
POLYTUS, VI. 19, and THEODORET: Aófy
γάρ φησν, οὐκ ἀληθείᾳ, τὰ μὲν τῶν πραγ-
μάτων κακὰ εἶναι δοκεῖ, τὰ δὲ ἀγαθά.
4 Compare 11. lvii. So TERTULLIAN,
De An. 35: Sed non tibi soli metempsy-
chosis hanc fabulam instruxit, inde etiam
Carpocrates utitur pariter magus, pariter
fornicarius etsi Helena minus. Many
of the Gnostics believed in à Brahmin-
ical transmigration of souls, and that a
man's state of existence for the future
depends upon his conduct in time pre-
sent and past. Only the Brahmin's faith
is an incentive to virtue, because he
believes that virtue shall be rewarded by
advancement to a higher caste ; where-
a8 the Gnostic theory had a very oppo-
site tendency, as this passage may show.
The dark charges brought against Chris-
tians by the heathen may have been
made with a sincere belief that they
were true.
5 GRABE entirely destroys the sense
of this passage by concluding a period
at habeant, and commencing the next
with Ad operandum &c. MASSUET par-
tially does the same by carrying on the
LIB. I. xx. 9.
GR. I. xxiv.
MASS.I.xxv.
4.
Luc. xii. 58.
ἃς Matt. v. 95,
26.
Cf. p. 198,
208 CARPOCRATIS
ipsorum, exeuntes, in nihilo adhuc minus habeant; adoperan-
dum autem in eo, ne forte propterea quod deest libertati
aliqua res, ! cogantur iterum mitti in corpus. Propter hoc dicunt
Jesum hanc dixisse parabolam : Cum es cum adversarto tuo in tia,
da operam, ut libereris ab eo, ne forte te det judici et judez minis-
tro, et mittat te in carcerem. Amen dico tibi, non exies inde, donec
reddas notissimum quadrantem. Et *adversarium dicunt unum
ex Angelis qui sunt in mundo, quem diabolum vocant, dicentes
factum eum ad id, ?ut ducat eas que perierunt animas a mundo
ad principem. Et hune dicunt esse primum ex mundi fabrica-
toribus, *et illum altero angelo, qui ministrat ei, tradere tales
animas, uti in alia corpora includat: ‘corpus enim dicunt esse
sense without any stop, until the word
eo, where he places a colon: and STIEREN
follows his punctuation. Both again
cancel autem as an interpolation. How
then are we to deal with this passage!
First, by translating it into Greek;
which may be conceived to have run thus:
ἕνα... ἐπὶ πάσῃ χρήσει τοῦ βιοῦ al yvxal
αὐτῶν γενομέναι, ἐξελθοῦσαι, ἐν μηδένι
Eri ὑστερήσωσι᾽ ἐπιπρακτέον δὲ ἐν αὐτῷ,
μήπως διὰ τὸ λείπειν τρὸς τὴν ἐλευθερίαν
τι ῥῆμα, βιάσωνται πάλιν...κιτιλ. The
only alterations required in the Latin
are that ad operandum should be read as
one word, and that the punctuation
should be marked as in the text. The
words of EPIPHANIUS are altogether
confirmatory. Φασὶ γὰρ δεῖ παντῶς
πᾶσαν χρῆσιν τούτων ποιεῖσθαι, wa μὴ
ἐξελθοῦσαι καὶ ὑστερήσασαί τινος ἔργου,
τούτου ἕνεκα καταστραφῶσν εἰς σώματα
πάλιν αἱ ψυχαὶ, εἰς τὸ πρᾶξαι αὐθὶς ἃ μὴ
ἔπραξαν. Kal τοῦτο ἐστί $acw ὅπερ ὁ
᾿Ιησοῦς ἐν τῷ Ἐϊὐαγγελίῳ εἶπε διὰ παρα-
βολῆς, ὅτι ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου,
K.T.A. Her. XXVII. 5.
! TERTULLIAN gives the same ac-
count with IREN&us, de An. 35. Nulli
enim vitam istam rato fieri, nisi universis
que arguunt eam expunctis; qua non
natura quid malum habeatur, sed opi-
"ione. taque metempsychosin necessario
imminere, δὲ non in primo quoque vite
hujus commeatu omnibus illicitis. satis-
fat. — Scilicet facinora tributa sunt vita.
Ceterum. toties animam revocari habere,
quoties minus quid intulerit, reliquatricen
delictorum, donec exsolvat novrissimun
quadrantem, detrusa identidem in car
cerem corporis. Huc enim temperat to
tam illam allegoriam Domini certis inter-
pretationibus relucentem, &c.
3 Adversarium. — TERTULLIAN er
presses it as though the carnal Gentile
were the adversary, ready to denounce
the γυχικοί to the judge. Nam et d
nicus homo adversarius noster eat, incedent
in eadem via vite communis. . .et judex
te tradat angelo. executionis, et ille te in
carcerem. mandet infernum, unde non
dimittaris, nisi modico quoque delicto
mora resurrectionis expenso. De An. 35,
i.e. by a re-appearance in life, in conse
quence of the insufficiency of a moderate
delictum. — EPIPHANIUOS, ܐ ¢., follows
IRENJECS, and more closely perhaps than
the translator. Kai φασιν εἶναι τὸν ܘ £
δικον ἐκεῖνον, τῶν τὸν κόσμον πεποιηκότων
᾿Αγγέλων ἕνα---ὄνομα ἔχοντα διάβολον.
3 ut ducat, compare the Marcosian
idea upon the same subject, p. 124, and
EPIPHANIUS, J, c. Els αὐτὸ τοῦτο xare-
σκευάσθαι, els τὸ ἀπάγειν τὰς ψυχὰς πρὸ:
τὸν κριτήν.
4 Παραδίδοσθαι δὲ ἀπὸ τοῦ &pxorrot
τῷ ὑπηρέτῃ... εἰς τὸ φέρειν ψυχὰς rdw
καὶ εἰς σώματα καταγγίζειν διάφορα.
EPIPH. l. c.
5 Φασὶ γὰρ εἶναι τὴν φυλακὴν τὸ σῶμα.
ἘΡΙΡΗ. /. c.
INSANIA. 209
p carcerem. Et id quod ait: Non extes inde, quoadusque novisst- LIB. I. χα. 3.
=. mum quadrantem reddas, interpretantur, quasi non exeat quis a MASS Lxzv.
potestate Angelorum eorum, qui mundum fabricaverunt ; !sed —————
E: ^ 4 ^ , ܠ 4
ig τοσοῦτον δὲ μετενσωματοῦσθαι φάσκουσι τὰς ψυχὰς,
ܐ , 4
ὅσον πάντα Ta ἁμαρτήματα TAnpwowow ὅταν de μηδὲν
, ^ ~ ~
λείπη, τότε ἐλευθερωθεῖσαν ἀπαλλαγῆναι πρὸς ἐκεῖνον Tov
, ^ e^
ὕπερανω τῶν κοσμοποιῶν ἀγγέλων Θεὸν, καὶ οὕτως σωθήσεσ-
Ld ܢ , ,
θαι πάσας τὰς ψυχάς. | Ef τινες δὲ φθάσασαι ἐν pig
^ a
παρουσίᾳ ἀναμιγῆναι πάσαις ἁμαρτίαις οὐκέτι μετενσωμα-
^ 4 , ^ ^ ܢ
Touvrat, ἀλλὰ πάντα ὁμοῦ ἀποδοῦσαι Ta ὀφλήματα, ἐλευθερω-
θήσονται τοῦ μηκέτι γενέσθαι ἐν σώματι.
4 9 4 , 9 9 ^ ܬ ܝ ܬ
3. Kat εἰ μὲν πράσσεται παρ᾽ αὐτοῖς τὰ ἄθεα, καὶ
Ἐν δὲ
^ , 9 ^ ܐܗܘ 9 , A 9 4
τοῖς συγγράμμασιν avTOv οὕτως ἀναγέγραπται, Kat αὐτοὶ
ܝ ܐ 4 ^ ^
οὕτως ἐξηγοῦνται, τὸν ᾿Ιησοῦν λέγοντες ἐν μυστηρίῳ τοῖς
^ 9 ^ 4 9 9 900 , 4
μαθηταῖς αὐτοῦ καὶ ἀποστόλοις κατ᾽ ἰδίαν λελαληκέναι, καὶ
à 9 , 3 . 4 , 0 ܨ
EXVET Aa, και απειρήμενα, eyo Οὐκ QV “ιστευσαιμι.
sic transcorporatum semper, quoadusque in omni omnino opera-
tione, quee in mundo est, fiat: et quum nihil defuerit ei, tum
liberatam ejus animam ’eliberari ad illum Deum, qui est supra
angelos mundi fabricatores ; sic quoque salvari, et omnes animas
Bive ipse preoccupantes in uno adventu in omnibus misceantur
operationibus, sive de corpore in corpus transmigrantes, vel
immisse in unaquaque specie vite adimplentes, et reddentes
debita, liberari, uti jam non *fiant in corpore.
3. Et si quidem fiant hzc apud eos, qua sunt irreligiosa, et
injusta, et vetita, ego nequaquam credam. In conscriptionibus
autem illorum sic conscriptum est, et ipsi ita exponunt ; Jesum
dicentes in mysterio discipulis suis et apostolis seorsum locutum,
iniquity of every kind (and cf. CLEM.
AL. Strom. III. 2) is practised by them,
1 For sed sit as printed by GRABE,
I adopt MassUET'8 reading sic, both
because the CLERMONT MS. has it, and
because it agrees better with the Greek.
* Again the CLERM. reading is to be
followed, although GRABE and MASSUET
have elevari, for which there is no autho-
rity; all the MSS. agree with the CLER-
MONT, with the single exception of the
ARUNDEL, which however has e liberari.
5 dyw οὐκ ἃν πιστεύσαιμι, i.e. If
VOL. I.
under this condition of necessity, I can
no longer believe tt to be iniquity; so
TERTULLIAN understood our author. Si
omnium facinorum debitriz anima est,
quis erit inimicus εἰ adversarius. ex eis
intelligendus ¥
4 Mass. faciant, πράττωσι, in the
sense of degant ; the Greek however con-
firms GRABE'8 reading from the An. MS.
14
210 CARPOCRATES.
LIB.I. χα, 3. αὐτοὺς ἀξιῶσαι, τοῖς ἀξίοις καὶ τοῖς πειθομένοις ταῦτα παρα-
i. . a ܬ ܕ
MASS.I.xxv. διδόναι. Διὰ πίστεως γὰρ καὶ ἀγάπης σώζεσθαι" τὰ δὲ λοιπὰ
——— 9 , ܢ ܒܨ a , ^ * £, ^ a
adtadopa ὄντα, κατὰ τὴν δόξαν τῶν ἀνθρώπων, πῆ μεν
9 ܟ ܢ 9 , 4 4 ^ ܢ ~ e ,
ἀγαθὰ, πῇ δὲ κακὰ νομίζεσθαι, οὐδενὸς φύσει κακοῦ ὑπαρ-
χοντος.
, a
4. Τούτων τινὲς καὶ ᾿καντηριαζουσι τοὺς ἐδίους μαθητὰς ie
ܝ ^ 9 , , ^ ^ ^ ὃ ^ 9 a, 4 vii
ἐν τοῖς ὀπίσω μέρεσι τοῦ AoBov τοῦ εξιοῦ ὠτός .... καὶ
ܝ ^ 4
εἰκόνας Ó€.... κατασκευάζουσι τοῦ Χριστοῦ, λέγοντες ὑπο
Πιλάτου τῷ καιρῷ ἐκείνῳ γενέσθαι ...
et illos expostulasse, ut dignis et *assentientibus seorsum hzc
traderent. Per fidem enim et caritatem salvari; reliqua vero,
indifferentia cum sint, secundum opinionem hominum quzdam
quidem bona, quzdam autem mala vocari, cum mihil natura
malum sit.
4. Ali vero ex ipsis signant, cauteriantes suos discipulos
in posterioribus partibus exstantie dextre auris. * Unde et
Marcellina, que Romam sub Aniceto venit, cum esset hujus
doctrinz, multos ‘exterminavit. Gnosticos se autem vocant : x»
etiam imagines, quasdam quidem depictas, quasdam autem et de
reliqua materia fabricatas habent, dicentes formam Christi
factam a Pilato, illo in tempore quo fuit Jesus cum hominibus.
Et has coronant, et proponunt eas cum imaginibus mundi ?phi-
losophorum, videlicet cum imagine Pythagore, et Platonis, et
Aristotelis, et reliquorum ; et reliquam observationem cirea eas
similiter ut gentes faciunt.
1 "Ἔνιοι δὲ ὥς φησιν Ἡρακλέων πυρὶ
τὰ ὦτα τῶν σφραγιζομένων κατεσημή-
vayTo, οὕτως ἀκούσαντες τὸ ἀποστολικόν.
Crem. AL. Ecl. Proph. de Heracleone.
3 STIEREN notes, CLAROM. consen-
tientibus; but that MS. shews the cor-
rupt reading consentionibus.
3 EprrnR. Her, Xxvir. 6, may be com-
pared: Μαρκελλίνα τις ὑπ’ αὐτῶν ἀπατη-
θεῖσα... ἐν χρόνοις... ᾿Ανικήτου... ἐν Ῥώμῃ
γενομένη... πολλοὺς τῶν ἐκεῖσε λυμηνα-
μένη ἠφάνισε. Kat ἔνθεν γέγονεν ἡ ἀρχὴ
Γνωστικῶν τῶν καλουμένων. Ἔχουσι δὲ
εἰκόνας ἐνζωγράφους διὰ χρωμάτων, τινὲς
δὲ ἐκ χρυσοῦ καὶ ἀργύρου καὶ λοιπῆς ὕλης
ἅτινα ἐκτυπώματά pacw εἶναι τοῦ Ἰησοῦ,
καὶ ταῦτα ὑπὸ Ποντίου Πιλάτον γεγενῆ-
σθαι... ὅτε ἐνεδήμει T τῶν ἀνθρώπων γέ:
Κρύβδην δὲ ἔχουσιν εἰκόνας, ἀλλὰ
καὶ φιλοσόφων τινων, Πυθαγόρου καὶ IT\d-
Vet.
τωνος kal' ApurroréAovs kal λοιπῶν, μεθ᾽
ὧν καὶ ἕτερα ἐκτυπώματα τοῦ 'IncoU τιθέα-
σι, ἱδρύσαντές τε προσκυνοῦσι, καὶ τὰ τῶν
ἐθνῶν ἐπιτέλουσι μυστήρια. Sectet ipsius
[Carpocr. sc.] fuiste traditur quedam
Marcellina, qua colebat imagines Jesu d
Pauli et Homeri et Pythagore, adorando
incensumque ponendo. Ava. H. 7.
4 Exterminavit, lead astray ; the word
whereby ἐξηπάτησε was rendered, p. 117,
note 4. EPIPHANIUS it will be observed
has ἠφάνισε.
5 Compare HiPPoLYT. Philosoph. v1.
29, and p. 99, note 2.
ܐ
,33
CERINTHUS.
Κεφ. xa’.
Qualis est doctrina Cerinthr. .
'KHPINGOZ δέ τις, [καὶ] αὐτὸς Αἰγυπτίων παιδείᾳ
4 ܬ 9 e ܒܝ ܠ , ^ L4
ἀσκηθεὶς, ἔλεγεν οὐχ ὑπὸ τοῦ πρώτου [ suppl. Θεοῦ] γεγονέναι
τὸν κόσμον, ἀλλ᾽ ὑπὸ δυνάμεως τινὸς κεχωρισμένης, [ suppl. Kat
ἀπεχούσης] τῆς ὑπὲρ τὰ ὅλα ἐξουσίας, καὶ ἀγνοούσης τὸν
e 4 , , ܕ ¥ ܢ ^ e , 4 9 ,
ὑπερ avra Θεόν. Tov de ᾿Ιησοῦν ὑπέθετο μὴ ἐκ παρθένου
γεγενῆσθαι, γεγονέναι δὲ αὐτὸν ἐξ ᾿Ιωσὴφ καὶ Μαρίας οἷον
es e , ^ ^ ܠ 4[ 9 ܐܗ ,
[1 υἱὸν,] ὁμοίως τοῖς λοιποῖς ἅπασιν ἀνθρώποις, καὶ δικαιό-
τερον γεγονέναι [ Inv. Kal φρονιμώτερον] καὶ σοφώτερον.
A a: ܟ 9 ^ , ܠ 4 4 9 A
Kai μετὰ τὸ βάπτισμα κατελθεῖν εἰς αὐτὸν τὸν [ 2. ἀπὸΐ
^ e 4 ܠ , 9 ܠ 4 4 » ^
τῆς ὑπερ Ta ὅλα αὐθεντίας, τὸν Χριστὸν ἐν εἴδει περιστερᾶς"
1 ^
καὶ τότε κηρῦξαι Tov γνωστὸν [ 4. ἄγνωστον] πατέρα, καὶ
CAP. XXI.
Er Cerinthus autem quidam in Asia [7. /Egypto], non a
primo Deo factum esse mundum docuit, sed a virtute quadam
valde separata, et distante ab ea principalitate que est super
universa, et ignorante eum qui est super omnia Deum. Jesum
autem subjecit, non ex virgine natum, ?[impossibile enim hoc ei
visum est], fuisse autem eum Joseph et Marie filium, similiter
ut reliqui omnes homines, et plus potuisse justitia, et prudentia,
et sapientia *ab omnibus. Et post baptismum descendisse in
eum, ab ea principalitate que est super omnia, Christum figura
columbz; et tunc annunciasse incognitum Patrem, et virtutes
1 For the opinions of Cerinthus, see
the Prolegomena; this heretic plainly
departed from the common type of
Docetic Gnosticism in one very im-
portant particular, which was, that he
allowed the human body of our Lord to
have been raised again from the dead.
THEODORET combines the two statements
that he was trained in Egypt, and that
he taught in Asia. Οὗτος ἐν Αἰγύπτῳ
πλεῖστον διατρίψας χρόνον, καὶ ras φιλο-
σόφους παιδευθεὶς ἐπιστήμας, ὕστερον εἰς
τὴν ᾿Ασίαν ἀφίκετο, κιτ.Ὰλ. H. F. τι. 3.
3 These words are not indicated
in the text of HrPPoLYTU8, and they
may be viewed safely as a marginal
gloss. Neither has THEODORET anything
similar.
3 The Hebrew comparative is often
copied in the LXX. by the adjective
and ἀπὸ, and through the Greek it
descends to ecclesiastical Latin. Veteres
ab in comparationibus usi sunt, veluti
Vulgatus Interpres Luc. xviii. 14. Justi-
ficatus ab illo pro magis quam ille.
GRABE. The reader, however, will no-
tice that these words correspond with
nothing in the Greek. Mass. has ho-
minibus, but Gr. from the AR. MS.
omnibus.
14—-2
212 EBIONITARUM
LIB. I. xxi.
GR. I. xxv.
MASS, I.
xxvi. 1.
` ܠ ^ 9 ~ ܠ A , 9 ,
δυνάμεις ἐπιτελέσαι, πρὸς de τῷ τέλει, ἀποστῆναι Tov Hi
Χριστὸν ἀπὸ τοῦ "Ἰησοῦ, καὶ τὸν ᾿Ιησοῦν πεπονθέναι καὶ va
9 , 4 4 a 9 ^ , a
ἐγηγέρθαι, τὸν de Χριστὸν ἀπαθῆ διαμεμενηκέναι πατρικὸν
[ 2. πνευματικὸν] ὑπάρχοντα.
Κεφ. κβ'.
Que est Ebwnitarum doctrina.
"EBIQNAIOI δὲ ὁμολογοῦσι τὸν κόσμον ὑπὸ τοῦ ὄντως m
Θεοῦ γεγονέναι" "τὰ δὲ περὶ τὸν χριστὸν ὁμοίως τῷ ἹΚηρίνθῳ
καὶ Καρποκράτει μυθεύουσι.
perfecisse; in fine autem revolasse iterum Christum de Jesu, et
Jesum passum esse, et resurrexisse: Christum autem impassi-
bilem perseverasse, exsistentem spiritalem.
CAP. XXII.
Qui autem dicuntur Ebionsei, consentiunt quidem mundum
a Deo factum: ea autem que sunt erga Dominum, *non simi-
1 MILLRER'S text has Χριστοῦ, a pal-
pable error. Dr Scott and BUNSEN
have both of them remarked this, but
fail to compare the Latin translation.
The readings υἱὸν for οἷον, and ἄγνωστον
for γνωστὸν, are similarly indicated.
3 Namely, that Jesus was theson of
Joseph and Mary. Theodotus A.D. 196,
was the first who ventured to assert of
Christ that he was mere man. Before,
it was either denied that Christ, £, ¢. the
Divine Nature, came in the flesh, being
made man of the Blessed Virgin ; or that
Jesus was any thing else than mere
man, and born of human parents. e.g.
TERTULLIAN says, os mazime Anti-
christos vocat, qui Christum negarent in
carne venisse, et qui non putarent Jesum
esse Filium Dei. Illud. Marcion, hoc
Ebion vindicavit. Prescr. 33. Hence
TIMOTHEUS PRESBYTER says correctly,
Coteler. 111. p. 389: Toürov τὸν Oeóborór
φασιν τῆς τοῦ Σαμωσατέως αἱρέσεως
ἀρχηγὸν καὶ πατέρα γενέσθαι, πρῶτον
εἰπόντα τὸν Χριστὸν ψιλὸν ἄνθρωπον.
And HiPPOLYTUS: ὃν τρόπον εἶπεν Θεό-
Soros ἄνθρωπον συνιστᾷν ψιλὸν βουλόμενος.
c. Noct. 3; also in the Libellus adv. omnes
Her. in the works of TERTULL. 9: Ac
cedit his Theodotus hereticus Byzantius;
qui posteaquam Christum, pro nomine
apprehensus, negavit, in Christum blas-
phemare non destitit; doctrinam enim
introduxit, qua Christum hominem tan-
tummodo diceret, Deum autem illum
negaret ; ex Spiritu quidem Sancto natum
ez virgine, sed hominem solitarium, atque
nudum, nullo alío pre ceteris [preeel-
lentem c. Routu] nisi sola justitia auc-
toritate, ὃ, e. He was the first to discard
the notion, that the Ebionite and every
other heretic maintained, namely, that
whereas Jesus was mere mortal man,
the Aton Christ descended upon him δὲ
Baptism, investing him with miraculous
powers; for more than 160 years, there-
fore, the divinity of Christ waa not im-
pugned by heresy.
5 non may have had its origin, by
assimilation, from the preceding word;
certainly it must be cancelled on the
authority of the Hippolytan text. It
JUDAISMUS.
liter ut Cerinthus et Carpocrates opinantur.
213
18010 autem eo
quod est secundum *Mattheum Evangelio utuntur, et aposto-
lum Paulum recusant, apostatam eum legis dicentes.
Quse
autem sunt prophetica, curiosius exponere nituntur; et circum-
ciduntur ac perseverant in his consuetudinibus, quse sunt secun-
dum legem, et Judaico charactere vitz, uti et "Hierosolymam
adorent, quasi domus sit Dei.
spoils the sense; for in the first sentence
it is shewn that the Ebionites disagreed
with Cerinthus and Carpocrates as re-
gards the creation; in the second, that
they agreed with them as regards the
birth of our Lord. In the Libellus this
is clearly stated as the difference between
Ebionite and Cerinthian error: Zfujus
successor Elion fuit, Cerintho non in
omni parte consentiens, quod a Deo dicat
mundum, non ab angelis factum ; c. 48.
HIPPOLYTUS agrees in the same state-
ment, Εὐιαιωναῖοι δὲ τὸν μὲν κόσμον
ὑπὸ τοῦ ὄντος Θεοῦ γεγονέναι λέγουσι,
τὸν δὲ Χριστὸν ὁμοίως Κηρίνθῳ. Ζῶσι δὲ
πάντα κατὰ νόμον Μωῦσῇ, οὕτω φάσκον-
τες δικαιοῦσθαι. DÀ. X. 22, cf. TERT. n. 2.
GBaBE refers to COTELERIUS, Const. Ap.
VI. 6, and adds, Quid vero si consimiliter
pro non similiter legatur?
± Οὗτοι δὲ τοῦ μὲν ᾿Αποστόλου πᾶσας
ras ἐπιστολὰς ἀρνητέας ἡγοῦντο εἶναι δεῖν,
ἀποστάτην ἀποκαλοῦντες αὐτὸν τοῦ νόμου"
εὐαγγελίῳ δὲ μόνῳ τῷ καθ' 'Ἑβραίους
λεγομένῳ χρώμενοι. — EUSEB. III. 27.
* A comparison of these words of
IRENA&US, with the passage just cited
from EUSEBIUS, leads to the inference
that the Gospel καθ᾽ 'EBpalovs and that
of S. Matthew are identical. IREN4US
also says, III. 1, that S. Matthew wrote
in Hebrew, and since he conversed with,
and often listened to the instruction of
. Polycarp, it is very probable that S.
John himself was the original authority
for the statement. Indeed, it is difficult
to conceive that IRENAUS should have
expressed himself in such precise terms,
if he were not certain of that which he
placed upon record. It is also remark-
able that PAPIAS, a writer of the Apo-
stolical age, who received instruction
from S. John, adds his testimony to the
same fact: Ματθαῖος μὲν ob» 'Efpalói
διαλέκτῳ τὰ λόγια ouveypdwaro. EUSEB.
H. E. τπ. end. S. JEROM speaks posi-
tively of possessing a copy of it in
Hebrew, Catal. in Mat. and in Pelag.
III, I, which he could not possibly con-
found with any false Gospel of the He-
brews. Moreover, EÉUSEBIU8, v. 10,
records the fact that Pantsenus found a
copy of it in India, early in the second
century, whither it had been carried by
S. Bartholomew. External evidence
therefore is strong, that S. Matthew
wrote a Gospel in Hebrew; but internal
evidence is quite as strong that our
present Gospel according to S. Matthew
was originally composed in Greek, and
the citations are from the LX X. version,
which vary at times materially from the
Hebrew standard. Perhaps, therefore,
having composed a shorter account of
our Lord's ministry for the Hebrews,
S. Matthew afterwards wrote the first
cecumenical Gospel for the Church of
every age. An ancient copy of this
Gospel, supposed to have been written
by S. Barnabas, was discovered in the
island of Cyprus in the fifth century,
resting upon the breast of the Apostle,
and transferred to Constantinople, but
it was in Greek. FLEURY, XXX. 10.
3 It seems, p. 46, that Jerusalem was
one of the Valentinian appellatives of
Sophia; HiPPorLYTUS says the same,
and at one while the Ogdoad is called
by this name, ἦλθεν els τὴν ὀγδοάδα,
ἥτις ἐστί, φησιν, ϊερουσαλὴμ ἐπουράνιος.
VI. 32; at another the outer Sophia,
αὕτη γάρ ἐστιν ᾿Ιερουσαλὴμ ἡ ἔξω Σοφία,
LIB. I. xxii.
GR. I. xxvi.
xxvi. 9
LIB. I. xxiii.
GR. 1. xxvii.
MASS. I.
xxvi. 3.
Rev. ii. 6.
Eus. H. E. iv.
214
NICOLAITZ.
CAP. XXIII.
Que sunt Nicolaitarum opera.
‘Nicotairz autem magistrum quidem habent Nicolaum,
unum ex vil. qui primi ad diaconium ab apostolis ordinati
sunt: qui indiscrete vivunt.
Plenissime autem per Johannis
Apocalypsin manifestantur qui sint, nullam differentiam esse
docentes in mechando, et idolothyton edere. Quapropter dixit
et de iis sermo: Sed hoc habes quod odisti opera Nicolaitarum,
qua et ego odi.
Κεφ. KO.
Que est Cerdonis sententia.
KEPAQN δέ τις ἀπὸ τῶν περὶ τὸν Σίμωνα τὰς tig
ἀφορμὰς λαβὼν, "καὶ ἐπιδημήσας ἐν τῇ Ῥώμῃ ἐπὶ Ὑγίνου, *
CAP. XXIV.
Er Cerdon autem quidam ab lis, qui sunt erga Simonem,
occasionem accipiens cum venisset Romam sub Hygino, qui
καὶ à νυμφίος αὐτῆς ὃ κοινωνὸς (l. κοινὸς)
γοῦ πληρώματος καρπός. VI. 34. 8.
BARNABAS charges the Jews with an
idolatrous veneration for their earthly
Jerusalem: Errantes [Judai sc.] miseri
non in ipsum Deum effectorem eorum
spem habuerunt, sed in adem, quasi
domus Dei esset. S. BARN. Ep. § 16,
HiPPOLYTUS further says of the Ebionite
sect: Ἔθεσιν ᾿Ιουδαϊκοῖς ζῶσι, κατὰ νόμον
φάσκοντες δικαιοῦσθαι, καὶ τὸν ᾿Ιησοῦν
λέγοντες δεδικαιῶσθαι ποιήσαντα τὸν
νόμον" διὸ καὶ Χριστὸν αὐτὸν τοῦ Θεοῦ
ὠνομάσθαι, καὶ [l. τὸν] 'Τησοῦν, ἐπεὶ μη-
dels αὐτῶν [sc. τῶν ἄλλων] ἐτέλεσε τὸν
νόμον" εἰ γὰρ καὶ ἕτερός τις πεποιήκει τὰ
ἐν νόμῳ προστεταγμένα, ἦν ἂν αὐτὸς ὁ
Χριστός. Δύνασθαι δὲ καὶ ἑαντοὺς ὁμοίως
ποιήσαντας, χριστοὺς γενέσθαι" καὶ γὰρ
καὶ αὐτὸν ὁμοίως ἄνθρωπον εἶναι πᾶσι
λέγουσιν. Philos. VII. 34.
1 HIPPoLytTts gives the same ac-
count, but still not the ipsissima verba
of S. IBEN.EU8; he says: Πολλῆς δὲ
αὐτῶν συστάσεως κακῶν αἴτιος γεγένηται
Νικόλαος, εἷς τῶν ἑπτὰ εἰς διακονίαν ὑτὸ
τῶν ἀποστόλων κατασταθεὶς, ὃς ἀποστὰ:
τῆς κατ᾽ εὐθεῖαν διδασκαλίας, ἐδίδασκεν
ἀδιαφορίαν βίου τε καὶ γνώσεως, οὗ τοὺς
μαθητὰς évvBplforras τὸ ἅγιον Πνεῦμα
διὰ τῆς ᾿Αποκαλύψεως ᾿Ιωάννης ἤλεγχε
πορνεύοντας καὶ εἰδωλόθυτα ἐσθίοντας.
Philos. vir. 36. Tertullian classes as
one the Nicolaitan and Cainite sects:
Sunt ܐ nunc alii Nicolaite, Catana
haresis dicitur. Prescr. 33.
? It being an object of the author
to declare the succession of the first
bishops of the principal sees, the date
of Cerdon's arrival at Eome is marked
by the incumbency of Hyginus, who is
also recorded as the ninth bishop of
Rome. Compare III. rv. HirPorrTCs
having no such end in view omits the
sentence ; S. CxPBIAN follows the words
of IRENJ&US, in this place, and in the
T
hive. ἔνατον KAnpov τῆς ἐπισκοπικῆς διαδοχῆς d ἀπὸ τῶν ἀποστόλων 5
CERDON.
li. 37.
I. 106. ἔχοντος, ἐδίδαξε: τὸν ὑπὸ τοῦ νόμου καὶ προφητῶν κεκηρυγ-
μένον Θεὸν, μὴ εἶναι ITarépa τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ.
*Tov μὲν yap γνωρίζεσθαι [ Hire. ἐγνῶσθαι | τὸν δὲ ἀγνῶτα
[ Hirr. ἄγνωστον] εἶναι" καὶ τὸν μὲν δίκαιον, τὸν δὲ ἀγαθὸν
ὑπάρχει V.
nonum locum episcopatus per successionem ab apostolis habuit,
docuit eum qui a lege et prophetis annuntiatus sit Deus, non
esse Patrem Domini nostri Christi Jesu.
Hune enim cognosci,
illum autem ignorari : et alterum quidem justum, alterum autem
bonum esse.
commencement of the next section:
Cujus [Marcionis] magister Cerdon sub
Hygino tune Episcopo, qui in urbe nonus
fuit, Romam venit ; quem Marcion secu-
tus, additis ad crimen. augmentis, impu-
dentius ceteris εἰ abruptius in Deum
Patrem creatorem blasphemare instituit,
Ep. 74, ad Pompeium. But there is
some difficulty about the numerical posi-
tion of Hyginus, whether it is eighth,
as IREN.£US himself says, III. 1v. and
again with an enumeration of his seven
predeceasors ITI. 111., or ninth, as the
translator in this place, and EuSEBIUS,
and CYPRIAN have recorded. EPiPHA-
NIUS piaces him ninth, by repeating the
name of Evaristus as the eighth, xxvii.
6; or tenth, if the Apostles head the list.
CoTELERIUS, C. Ap. vir. 56, imagines
that the inconsistency is only apparent, it
being equally the custom to place as the
head of the episcopal succession of any
particular Church, that Apostle by whom
it was founded, or to commence the
account with the bishop to whom it was
first committed in charge. Either this
is the true solution of the difficulty, or
nonum marks a corrupt reading, dating
higher than the translation, and that
must almost have existed in the original
copy. And this is by no means un-
likely, from the great ease with which
the numeral H might, from any slight
defect or injury, be mistaken for 9.
PASSERATIUS, whether from M8. author-
ity or from conjecture, mon constat,
noted octavum in the margin of this
passage. But if EPrIPHANIUS may be
followed, there can be no doubt that the
two Apostles rank as the first in the
succession of the Roman church; he
says, ἐν Ρώμῃ yap γεγόνασι πρῶτοι Πέ-
τρος καὶ Παῦλος οἱ ἀπόστολοι αὐτοὶ καὶ
émíckoxow and afterwards, ἠδύνατο ἔτι
περιόντων τῶν ἀποστόλων, φημὶ δὲ τῶν
περὶ Πέτρον καὶ Παῦλον, ἐπισκόπους
ἄλλους καθίστασθαι, διὰ τὸ τοὺς ἀποστό-
λους πολλάκις ἐπὶ τὰς ἄλλας πατρίδας
τὴν πορείαν στέλλεσθαι, διὰ τὸ κήρυγμα
τοῦ Χριστοῦ, μὴ δύνασθαι δὲ τὴν τῶν
Ῥωμαίων πόλιν ἄνευ ἐπισκόπου εἶναι"
ὁ μὲν γὰρ Παῦλος καὶ ἐπὶ τὴν Ἴσπα»
γίαν ἀφικνεῖται, Tlérpos δὲ πολλάκις
Πόντον τε καὶ Βιθυνίαν ἐπεσκέψατο. Her.
xxvii. 6.
1 HIPPOLYT.: τοῦτον μὲν yap ἐγνῶ-
σθαι, τὸν δὲ τοῦ Χριστοῦ πατέρα εἶναι
ἄγνωστον, καὶ τὸν μὲν εἶναι δίκαιον, τὸν
δὲ ἀγαθόν. MaRCION made the same
distinction of two Divine Principles,
the one good, the other the Deus sevior,
saying however, τὸν Χριστὸν υἱὸν εἶναι
τοῦ ἀγαθοῦ. Hriprotyt. Philos. x. 19.
See note 3, p. 216.
215
XX
I. xxiv.
iiL
LIB. I. xxv.1.
GR.I. xxix.
MASS. 1.
xxvii. 2
216
MARCION
Κεφ. κέ.
Que sunt que Marcion docuerit.
I. AIAAESAMENOÓX δὲ αὐτὸν Mapxiwy ὁ Ποντικὸς,
ηὔξησε τὸ διδασκαλεῖον, ἀπηρυθριασμένως βλασφημῶν.
CAP. XXV.
1. 'Succepens autem ei Marcion Ponticus, adampliavit doctri- .:e
nam, impudorate blasphemans *eum qui a lege et prophetis annun-
ciatus est Deus, malorum factorem, et bellorum concupiscentem,
et inconstantem quoque sententia, et contrarium sibi ipsum dicens.
Jesum autem ab eo Patre, qui est super mundi fabricatorem
Deum, *venientem in Judz am temporibus Pontii Pilati praesidis,
qui fuit procurator Tiberii Cesaris, ‘in hominis forma manifesta-
1 HiPPOLYTUS has, Τούτου δὲ [Cer-
donis sc.] τὸ δόγμα ἐκράτυνε Μαρκίων,
τάς τε ἀντιπαραθέσεις ἐπιχειρήσας, καὶ
ὅσα αὐτῷ ἔδοξεν εἰς τὸν τῶν ἁπάντων
δημιουργὸν δυσφημήσας, VII. 37. Cerdon
was ὁ τούτου διδάσκαλος, x. 10.
2 Originally the system οὗ Marcion
involved three co-ordinate eternal prin-
ciples, καὶ αὐτοὶ ὁρίζουσιν εἶναι τρεῖς τὰς
τοῦ παντὸς ἀρχὰς, ᾿Αγαθὸν, Δίκαιον,
Ὑλήν᾽ but a fourth was afterwards
added, viz. Evil, which was then sepa-
rated from the notion of severity in-
volved in τὸ δίκαιον. IRENZUS is speak-
ing of the earlier Marcionite theory,
indicated also by HiPPoLYvTUsS, οἱ δὲ
πάντα [lege πάντες), τὸν μὲν ἀγαθὸν
οὐδὲν ἄλλως [lege ὅλως) πεποιηκέναι,
τὸν δὲ δίκαιον, οἱ μὲν τὸν πονηρὸν, οἱ
δὰ μόνον δίκαιον ὀνομάζουσι, πεποιηκέναι
δὲ τὰ πάντα φάσκουσιν ἐκ τῆς ὑπο-
κειμένης ὕλης᾽ πεποιηκέναι γὰρ οὐ καλῶς,
ἀλλ’ ἀλόγως. Phil. x. 19. Hence
TERTULLIAN affirms boldly, Deus si non
unus est, non est, saying like Hir-
POLYTUS, Marcionem dispares deos con-
stituere, alterum. Judicem, ferum, belli-
potentem ; alterum mitem placidum, e
tantummodo bonum atque optimum. c.
Marc. 1. 5; cf. IV. i. and mr. xliii
ORIGEN expresses perhaps the Valen-
tinian reasoning in the following pas-
sage: ol ἀπὸ τῶν αἱρεσέων οὐκ ápeoxo-
pean τῷ ἀγαθὸν ἣ δίκαιον εἶναι Θεὸν
δύνασθαι, τὸν ἀποδιδόντα ἁμαρτίας πατέ-
ρων εἰς κόλπον τέκνων αὐτῶν, λέγουσυ,
ὅτι ὁ τοῦ νόμου Θεὸς οὐκ ἐστὶ δίκαιος,
οὐκ ἐστὶν ἀγαθὸς ἀποδιδοὺς τὰ ἁμαρτή:
ματα τῶν πατέρων ἐπὶ τοὺς υἱούς ἀλλὰ
τίς ἐστιν ἐκείνου μείζων Θεός. ἐπ Exod.
ΧΧ. 5.
8 The false gospel of Marcion,
written as he professed, by the Lord
himself, began with the words ἐν Ére
πεντεκαιδεκάτῳ τῆς ἡγεμονίας TiBeplov
Καίσαρος, ὁ Θεὸς κατῆλθεν εἰς Κακπερ-
γαούμ, K.T.À. Luke iii. I and iv. 31.
This passage of IRENAEUS, however, as
well as the Dialogue de recta fide as-
cribed to ORIGEN, indicate the addi-
tional words ἡγεμονεύοντος Ποντίου Πιλά-
του τῆς ᾿Ιουδαίας, see p. 217, n. 3. The
genealogy of our Lord was omitted, as
containing the pedigree of the Blessed
Virgin, and shewing that Christ was
as truly man, as that Adam was God's
son by creation of the flesh. The reader
may compare TERTULL. adv. Masc. 1v.
7, 8,v. 6; de carne Christi, 1, 4; EPIPHAN.
Her. xut1.; 0810. Comm. tn Joh. T. rv.
p. 165, de la Rue; TukopoRET, H. F. 1.
24; IsrboR. PELUS. Ep. 371; PSEUDO
OniG. Dial. p. 823, cf. 869.
* Compare p. 102, note 5. In
PONTICUS.
217
tum his qui in Judes erant, dissolventem prophetas, et legem, et LIBI xxv. 1.
omnia opera ejus Dei qui mundum fecit, quem et Cosmocratorem
dicit.
Et super hsec, id quod est secundum ' Lucam evange-
lium ? eireumcidens, et omnia que sunt de generatione Domini
conscripta aufereng, et de doctrina sermonum Domini multa au-
ferens, *in quibus manifestissime conditorem hujus universitatis
hominis forma. Marcion taught that
the human nature of Christ was of the
Virgin, not by a natural birth, but that
he passed into the world ws διὰ σωλῆνος,
and waa of a heavenly, not of an earthy
substance ; the A pollinarian error partly
symbolised with Marcion’s theory. So
ATHANASIUS says in his treatise de
Incarn. c. Apollin. 1., τί yàp ἕτερον παρ᾽
ὑμᾶς εἴρηκε Μαρκίων ; οὐχὶ οὐρανοφανὲς
τὸ σῶμα ἐν ὁμοιώσει ἀνθρωπίνῃ καὶ οὐκ
ἀληθείᾳ; ὃ 12, and again, rr. 3, Μαρκίων
δὲ καὶ Μανιχαῖος, Θεὸν ἐπιδημήσαντα ἐν
Ilapüéro καὶ ἀθιγῶς προεληλυθότα καὶ
ἀνεπιδέκτως ἔχοντα κοινωνῆσαι φύσει ἀν-
θρωπίνῃ... ἀλλ᾽ ἰδίαν σάρκα ἐπιδεδείχθαι
ἐξ ἑαυτοῦ καθ’ ὁμοίωσιν, ὡς ἠθέλησεν ἐξ
οὐρανοῦ ὀφθεῖσα», καὶ εἰς οὐρανοὺς χωρή-
caca», καὶ θεότητα ὅλην οὖσαν. S.
CYPBRIAN in like manner: Numquid hanc
Trinitatem Marcion. tenet? Numquid
eumdem asserit, quem et nos Patrem
Creatorem? — Numquid eumdem | novit
Filium Christum de Maria Virgine na-
tum, qui Sermo caro factus sit, ... qui
resurrectionem carnis per semetipsum
primus initiaverit, et discipulis suis quod
in eadem carne resurrexisset, ostenderit.
Ep. ad Jub. HiPPoLYTUS describes the
Marcionite Christology as follows: Τὸν
δὲ Χριστὸν υἱὸν εἶναι τοῦ ἀγαθοῦ καὶ ὑπ
αὐτοῦ πεπκέμφθαι ἐπὶ σωτηρίᾳ τῶν ψυχῶν,
ὃν ἔσω ἄνθρωπον καλεῖ, ὡς ἄνθρωπον
φανέντα λέγων, οὐκ ὄντα ἄνθρωπον, καὶ
ὡς ἔνσαρκον, οὐκ ἔνσαρκον, δοκήσει wepy-
vóra, οὔτε γένεσιν ὑπομείναντα οὔτε πάθος,
ἀλλὰ τῷ δοκεῖν. Philos. x. 19.
1 Compare TERTULLIAN, c. Mare.
Iv. 2.
3 Compare III. xii.
3 A notable instance of this heretical
adulteration of the truth is recorded by
TERTULLIAN, c. Marc. IV. 25, where, by
a Marcionite correction, the text, Luke
x. 21, is quoted as ‘‘ J thank thee, O...
Lord of heaven...,” the words Father
...and earth being suppressed, that it
might not appear that our Lord ad-
dressed either the Father, as Lord of
earth and Demiurge, or the Lord of
Heaven, as Ruler and Governor of the
earth. Marcion affirmed that Christ
was of a middle character; on which
point the words of HIPPOLYTUS may
suffice: χωρὶς γενέσεως ἔτει wevrexai-
δεκάτῳ τῆς ἡγεμονίας Τιβερίον Καίσαρος
κατεληλυθότα αὐτὸν ἄνωθεν, μέσον ὄντα
κακοῦ καὶ ἀγαθοῦ, διδάσκειν ἐν ταῖς σννα-
γωγαῖς. El γὰρ μεσότης [l. μεσίτ.] ἐστιν,
ἀπήλλακται, φησὶ, πάσης τῆς τοῦ κακοῦ
φύσεως. Kaxds δ᾽ ἐστιν, ὡς λέγει, ὁ δημι-
ουργὸς καὶ τούτου τὰ ποιήματα. Διὰ
τοῦτο ἀγέννητος κατῆλθεν ὁ Ἰησοῦς, φησὶν,
ἵνα ἢ πάσης ἀπηλλαγμένος κακίας. ᾿Απήλ-
λακται δὲ, φησὶ, καὶ τῆς τοῦ ἀγαθοῦ
φύσεως, ἵνα d μεσότης [ἴ. peolr.], ὥς
φησιν ὁ Παῦλος, καὶ ὡς αὐτὸς ὁμολογεῖ,
Tl pe λέγετε ἀγαθόν; Ph. v11. 31. Apelles,
as the follower of Marcion, copied him
in mutilating Scripture, τῶν δὲ Evay-
γελίων, ἢ τοῦ ἀποστόλου rà (suppl. μὴ]
ἀρέσκοντα αὐτῷ αἱρεῖται. Phil. vu. 38.
He taught that Christ as the Son τοῦ
ἀγαθοῦ was not born of the Virgin, yet
that he had a body of flesh, τοῦτον δὰ
οὐκ ἐκ παρθένου γεγενῆσθαι, οὐδὲ ἄσαρκον
εἶναι φανέντα λέγει, GAN ἐκ τῆς τοῦ
πάντος οὐσίας μεταλαβόντα μερῶν, σῶμα
πεποιηκέναι, τουτέστι θερμοῦ καὶ ψυχροῦ
καὶ ὑγροῦ καὶ ξηροῦ, καὶ ἐν τούτῳ τῷ
σώματι λαβόντα τὰς κοσμικὰς ἐξουσίας,
βεβιωκέναι ὃν ἐβίωσε χρόνον ἐν κόσμῳ.
It is afterwards added that Christ arose
from the dead, and shewed the marks
MASS. I.
xxvii. 2.
218 MARCION
LIP.Ixxvl guum Patrem confitens Dominus conscriptus est; ‘semet-
MASS. I. jpsum esse veraciorem, quam sunt hi qui evangelium tradide-
runt apostoli, suasit discipulis suis; non evangelium, sed
particulam evangelii tradens eis. Similiter autem et apostoli
Pauli epistolas abscidit, *auferens qusecunque manifeste dicta
sunt ab Apostolo de eo Deo qui mundum fecit, quoniam hie
Pater Domini nostri Jesu Christi, et queecunque ex propheticis
memorans Apostolus docuit praenunciantibus adventum Domini.
2. Salutem autem solum animarum esse futuram, earum quie
ejus doctrinam didicissent ; corpus autem, videlicet quoniam a
terra sit sumptum, ?impossibile esse participare salutem. Super
blasphemiam autem que est in Deum, adjecit et hoc, vere
Diaboli os accipiens, et omnia contraria dicens veritati: * Cain
et eos qui similes sunt ei, et Sodomitas, et /VEgyptios, et similes
eis, et omnes omnino gentes, qua in omni permixtione maligni-
tatis ambulaverunt, salvatas esse a Domino, eum descendisset
ad inferos, et accurrissent ei, et in suum assumpsisse regnum ;
Abel autem et Enoch, et Noe, et reliquos justos, et eos qui
sunt erga Abraham Patriarchas, cum omnibus Prophetis, et his
qui placuerunt Deo, non participasse salutem, qui in Marcione a
fuit serpens *przeconavit. Quoniam enim sciebant, inquit, Deum
in his hands, feet, and side, as a proof
to his disciples that his body οὐ $d»-
τασμα ἀλλὰ ἔνσαρκος ἣν. Philos. vit.
38. He too imagined a quadruple prin-
ciple, of Good, Just, Fiery and Evil.
ibid.
1 Cf. ri. 12.
3 Sacrilegam hane audaciam fre-
quenter arguit Tertullianus, ut libro de
carne Christi : His consiliis tot originalia
instrumenta. Christi delere Marcion ausus
est, ne caro ejus vera probaretur. Ex
qua, oro te, auctoritate? Si propheta es,
prenuntia aliquid: si Apostolus, pre-
dica publice: si Apostolicus, cum Apo-
stolis senti: si tantum Christianus es,
crede quod traditum est, dc. Et lib. de
Prescript. Marcion exerte εἰ palam
machera, non stylo usus est: quoniam
ad materiam suam cedem Scripturarum
confecit. Idem etiam exprobrat lib. 2, et
4, 5, quos in ejus hereses scripsit.
GnaBxr. With regard to the prophetical
writings, his disciple Apelles said tbat
they were ἀνθρώπινα kal ψευδῆ. Ph.
VII. 58.
3 This was a necessary inference
from the Gnostic notion that matter
was sua natura evil; so the Valentinian
said that it was not possible τὸ χοϊκὸν
σωτηρίας μετασχεῖν. supra, i. τι. σάρκα
δὲ οὐ θέλει ἀνίστασθαι, HIPPOLYTUS says
of Marcion, x. 19, and of Apelles, σάρκας
δὲ ἀπόλλυσθαι ὁμοίως Μαρκίωνι A} yer. 20.
4 THEODORET follows the tenour of
this passage, οὗτος τὸν μὲν Κάϊν, καὶ
τοὺς Σοδομίτας καὶ τοὺς δυσσεβεῖς ὅἅπα»-
τας σωτηρίας ἔφησεν ἀπολελαυκῴαι,
προσεληλυθότας ἐν τῷ “Ady τῷ σωτῆρι
Χριστῷ, καὶ εἰς τὴν βασιλείαν ἀναλη-
φθῆναι. Tov δὲ ᾿Αβὲλ καὶ τὸν ᾿Ενὼχ καὶ
τὸν Νῶε, καὶ τοὺς πατριάρχας τε, καὶ
τοὺς λοίπους προφήτας, καὶ τοὺς δικαίους
οὐ μεταλαχεῖν τῆς ἐκείνοις δεδομένης ἔλευ-
θερίας, προσδραμεῖν abrq μὴ βουληθῶστας.
Οὗ δὴ χάριν φησὶν, καὶ τὸν “Adny ܬܐܘ
κατεκρίθησαν. Her. Fab. 1. 24.
5 Preconavit, see p. 97, note a.
SIMONIS ASSECLA. 219
suum semper tentantem eos, et tunc tentare ‘eum suspicati, LIB. ܫܡ 3.
non accurrerunt Jesu, neque crediderunt annuntiationi ejus: et MASS 1.
propterea remansisse animas ipsorum apud inferos dixit. Sed
huic quidem, quoniam et solus manifeste ausus est circumcidere
Scripturas, et impudorate super omnes obtrectare Deum, *seor-
sum contradicemus, ex ejus scriptis arguentes eum, et ex iis
sermonibus qui apud eum observati sunt, Domini et Apostoli,
quibus ipse utitur, eversionem ejus faciemus, prestante Deo.
Nunc autem necessario meminimus ejus, ut scires quoniam
omnes qui quoquo modo adulterant veritatem, et preconium
Ecclesie ledunt, Simonis Samaritani magi ?discipuli et suc-
cessores sunt. Quamvis non confiteantur nomen magistri sui
ad seductionem reliquorum ; attamen illius sententiam docent:
Christi quidem Jesu nomen tanquam irritamentum ‘preeferentes,
Simonis autem impietatem varie introducentes, mortificant
multos, per nomen bonum sententiam suam male disperdentes,
et per dulcedinem et decorem nominis, amarum et malignum
principis apostasis serpentis venenum porrigentes eis.
CAP. XXVI.
Que est Continentium aversatio; qualis est Tatiani doc-
trina; unde hi, qui indifferentias induxerunt, accepe-
runt occasionem.
1. As his autem qui predicti sunt, jam multe propagines
multarum heresum facts sunt, eo quod multi ex ipsis, imo
omnes velint doctores esse, et abscedere quidem ab heeresi in
qua fuerunt; aliud autem dogma ab alia sententia, et deinceps
alteram ab altera componentes, nove docere insistunt, semetip-
sos adinventores sententiz, quamcunque compegerint, enarrantes.
1 GRABE prints eos, but the CLER-
MONT MS. has eum, and it makes a suffi-
ciently good sense; it is therefore re-
stored. The ABuND. MS. has cum.
3 IRENZUS expresses the same in-
tention, III. xii., but it would seem that
he never carried it into effect; for EusE-
BIUS speaks of it only as a promise:
ἐπήγγελται δὲ ὁ αὐτὸς ἐκ τῶν Μαρκίωνος
σνγγραμμάτων ἀντιλέξειν αὐτῷ ἐν ἰδίῳ
σπουδάσματι. H. E. ¥ 8.
3 Cf. pp. 169, 170, 191. HIPPoLytus
makes the same assertion, that Simon
Magus was the originator of theosophi-
cal Gnosticism. e.g. wap’ οὗ καὶ τοὺς
ἀκολούθους ἀφορμὰς λαβόντας ἑτέροις ὀνό-
μασιν ὅμοια τετολμηκέναι. VI. 7.
4 CLERX., but ARUND. proferentes,
220 ENCRATIT AX.
LIB. r xxvi.
GR. I. XXX.
*4xX1.
MASS. I.
xxviii. 1.
"Aro Σατορνίνου καὶ Μαρκίωνος of καλούμενοι ἐγκρατεῖς, u.:
ἀγαμίαν ἐκήρυξαν, " ἀθετοῦντες τὴν ἀρχαίαν πλάσιν τοῦ Θεοῦ,
καὶ ἠρέμα κατηγοροῦντες τοῦ ἄῤῥεν καὶ θῆλυν εἰς γένεσιν
ἀνθρώπων πεποιηκότος καὶ τῶν λεγομένων παρ᾽ αὐτοῖς
ἐμψύχων ἀποχὴν εἰσηγήσαντο, ἀχαριστοῦντες τῴ πάντα
᾿Αντιλέγουσί τε τῇ τοῦ πρωτοπλάστον
4 Tatiavou
Eus. H. E. iv.
29.
, ^
πεποιηκότι Θεῴ.
, ܝ ܟ e^ , , 9 9 a
σωτηρίᾳ: καὶ τοῦτο νῦν ἐξευρέθη παρ᾽ αὐτοῖς.
a , , 9 , ܠ , a
τινὸς πρώτως ταύτην εἰσενέγκαντος τὴν βλασφημίαν: ὃς
4 , 9 4 ܬ , 9 ܠ ^ 9 , * Ad
Ἰουστίνου ἀκροατὴς γεγονὼς, ἐφόσον μὲν συνῆν ἐκείνῳ, οὐδὲν
ἐξέφηνε τοιοῦτον: μετὰ δὲ τὴν ἐκείνου μαρτυρίαν ἀποστὰς 0.1
ܘ , ܓ
τῆς Ἐϊπκκλησίας, οἰήματι διδασκάλου ἐπαρθεὶς καὶ τυφωθεὶς
ὡς διαφέ ὃν λοιπῶν, ἴδ 70a 4 1
ws διαφερων τῶν λοιπῶν, ἴδιον χαρακτήρα ὀιδασκαλεῖον συν-
, qA , 3 ’ e , ^ 4 ܠ 4
εστήσατο' Αἰῶνας τινας ἀοράτους ὁμοίως τοῖς ἀπὸ Οὐαλεν-
,
Tiyov μυθολογήσας" τὸν γάμον τε φθορὰν kai πορνείαν παρα-
, M , ܠ > , ? a e^ a ܣ
πλησίως Μαρκίωνι καὶ Σατορνίνῳ ἀναγορεύσας" τῆ δὲ τοῦ
᾿Αδὰ , 9 Ὁ e^ 3 A 9 λ , ,
ἂμ σωτηρίᾳ παρ᾽ ἑαυτοῦ 37999 αἰτιολογίαν ποιησάμενος.
Ut exempli gratia dicamus, a Saturnino et Marcione, qui
vocantur Continentes, abstinentiam a nuptiis annuntiaverunt,
frustrantes antiquam plasmationem ‘Dei, et oblique accu-
santes eum, qui et masculum et fominam ad generationem
*hominum fecit: et eorum que dicuntur apud eos animalis
abstinentiam induxerunt, ingrati exsistentes ei qui omnia fecit
Deo. Contradicunt quoque ejus saluti, qui primus plasmatus
est: et hoc nunc adinventum est apud eos. Tatiano quodam
primo hane introducente blasphemiam: qui cum esset Justini
auditor, in quantum quidem apud eum erat, nihil enarravit
tale: post vero illius martyrium absistens ab Ecclesia, et pre-
sumptione magistri elatus et inflatus, quasi pree cseteris eeset,
proprium characterem doctrine constituit: */Eonas quosdam
invisibiles similiter atque hi qui a Valentino sunt, velut fabulam
enarrans: *nuptias autem corruptelas et fornicationes similiter
ut Marcion et Saturninus dicens: Adz autem saluti ex se con-
tradictionem faciens.
1 HiPPOLYTUS describes the Encra-
tite as schismatical rather than as here-
tics. "Erepoc δὲ ἑαυτοὺς ἀποκαλοῦντες
᾿Εγκρατίτας, τὰ μὲν περὶ τοῦ Θεοῦ καὶ
τοῦ Χριστοῦ ὁμοίως καὶ τῇ ᾿Ἐκκλησίᾳ
ὁμολογοῦσι" περὶ δὲ πολιτείαν πεφυσιωμέ-
vot ἀναστρέφονται, ἑαντοὺς διὰ βρωμάτων
δοξάζειν νομίζοντες, ἀπεχόμενοι ἐμψύχων,
ὑδροποτοῦντες καὶ γαμεῖν κωλύοντες, καὶ
τῷ λοιπῷ βίῳ καταξήρως προσέχοντες,
μᾶλλον κυνικοὶ ἣ Χριστιανοὶ κρισόμενοι.
Phil. viu. 20. Cf. SATUBNINUS, p. 198.
3 HiPPOLYTUS follows the sense but
varies the words. Tarsapds δὲ καὶ
DARBELIOTZE.
221
2. Alii autem rursus a Basilide et Carpocrate occasiones LIB. 1. xxvi.
accipientes, indifferentes coitus, et multas nuptias induxerunt, 9X I. xxxii.
et negligentiam 'ipsorum qu sunt idolothyta ad manducan-
dum, non valde hsec curare dicentes Deum.
Et quid enim?
non est numerum dicere eorum, qui secundum alterum et alte-
rum modum exciderunt a veritate.
Κεφ. KC.
Qua sunt genera Gnosticorum, et que secundum eos
sententia.
"EK τῶν BaAerrivov [7 Σίμωνος] σπερμάτων τὸ τῶν
Βαρβηλιωτῶν, ἤγουν Βορβοριανῶν, ἢ Ναασσινῶν, # Drpatiw-
CAP. XXVII.
1. Supzn hos autem ex his qui predicti sunt Simoniani
multitudo Gnosticorum *Barbelo exsurrexit, et velut a terra
αὐτὸς γενόμενος μαθητὴς ᾿Ιουστίνου τοῦ
μάρτυρος, οὖχ ὅμοια τῷ διδασκάλῳ ἐφρό-
γησεν, ἀλλὰ κανά twa ἐπιχειρήσας, ἔφη
αἰῶνας Twas παρὰ τοὺς ὁμοίως τοῖς ἀπὸ
Οὐαλεντίνου μυθολογήσασι [L. ..ἡσαντα:].
Γάμον δὲ φθορὰν εἶναι παραπλησίως Μαρ-
κίωνι λέγει. Ἰὸν δὲ ᾿Αδὰμ φάσκει μὴ σώ-
ζεσθαι, διὰ τὸ ἀρχηγὸν παρακοῆς γεγονέναι.
VII. I6. These words confirm GRABE's
reading of nuptias, replaced with nup-
tiarum on the faith of MSS. by Mass.
3 τὴν alriodoylay. Since this reading
makes no good sense, MASSUET con-
jectures τὴν ἀντιλογίαν, but more proba-
bly τὴν ἐναγτιολογίαν may have stood in
the original. HiPPoLYTU8 has τὸν δὲ
᾿Αδὰμ φάσκει μὴ σωθῆναι. VIII. 16.
4 The ΟἾΒΜ, MS. omits the words
Dei and hominum in the translation.
5 The translator so often considers
@ones to be a feminine noun, that the
CLERM. and ABUND. MSS. most pro-
bably express the truer reading in quas-
dam.
1 The CrLxRM. MS. omits ipsorum,
and it is not required, for & good sense
is made out by the Greek words, xal
τὴν, els τὸ φαγεῖν τὰ εἰδωλόθυτα, ἀμε-
λείαν. For coitus the MSS. have catus.
2 Barbelo; this name is apparently
taken from the margin, where it marked
the paragraph in which this Gnostic
ZEon was mentioned. The word must
not be confounded with Βαβέλ, identified
by HiPPOLYTUB with ᾿Αφροδίτη, Philos.
v. 26, X. 15. The word Barbelo desig-
nates the Deity as possessing the attri-
butes of $éntellect and prescience, incor-
xxviii. 9.
ruptibility and life eternal. The term Theod. H. F.
was derived from a sect that had for itg 5
head a Samaritan, we may therefore
reasonably look to the Syriac for an
explanation. Now Βαρβηλὼ is a very
legitimate abbreviation of Bapgà 'HAo,
P y y
loe “ὦ. ܒܐܪܒܠ 46. ἐν τετράδι
Θεός. According to THEODORET, these
sects affected the use of Hebrew names:
ἐπιτεθείκασι δὲ τούτοις καὶ 'Ἑ βραϊκὰ àvó-
ματα, καταπλήττενν τοὺς ἀπλουστέρους
πειρώμενοι. The equivalent term Bop-
βοριανῶν given above, is evidently one
of alliterative contempt, being derived
from βόρβορος, mud; a Coptic root has
been assigned to it by LacRozE, Lexic.
4Egypt. p. 41, a8 MATTER also remarks:
le nom de Borboriens n'est qu'une injure
degoátante tirée du Kopte. | MATTER'B
Hebrew derivation ܐܪܙ ΓΔ Fille dw
Seigneur, does not accord with the
primary position assigned to this on
by IBENAUS, who says nothing of its
222 BARBELIOTZE.
LIB. T xxvii. τικῶν, 7 i Φημιονιτῶν καλουμένων ἐβλαστησε μῦσος. ܐ πέθεντο c.a
GR. I. iri
MA
ri 71
γὰρ Αἰῶνα τινὰ ἀνώλεθρον ev παρθενικῷ διάγοντι πνεύματι,
ὁ Βαρβηλὼθ ὀνομαζουσι . . . Τὴν δὲ Βαρβηλὼθ [1. *Evvota»
αἰτῆσαι Upoyvwow παρ᾽ αὐτοῦ. ἹἸΠροελθούσης δὲ ταύτης, cir
αὖθις αἰτησάσης, προελήλυθεν ᾿Αφθαρσία, ἔπειτα Arwria 6
Εὐφρανθεῖσαν δὲ τὴν Βαρβηλὼθ.... ἐγκύμονα γενέσθαι, καὶ
ἁποτεκεῖν τὸ Pas. ... Τοῦτό φασι, τῇ τοῦ Πνεύματος
*xpicOev τελειότητι . . . ὀνομασθῆναι Χριστὸν, οὗτος πάλιν ὁ
Χριστὸς ἐπήγγειλεν Νοῦν ...xat ἔλαβεν | f. 1. προεβάλετο].
Ὁ δὲ Πατὴρ προστέθεικε καὶ Λόγον. Εἶτα συνεζύγησαν
"Ἔννοια καὶ Λόγος, ᾿Αφθαρσία καὶ Χριστὸς, Ζωὴ Αἰωνία
καὶ τὸ Θέλημα, ὁ Νοῦς καὶ ἡ Πρόγνωσις.. ."Ececra. πάλιν
*fungi manifestati sunt, quorum principales apud eos sententias
enarramus. Quidam enim eorum /Eonem quendam nunquam
senescentem in virginali spiritu subjiciunt, quem Barbelon no-
minant. Ubi esse patrem quendam innominabilem dicunt:
voluisse autem hunc manifestare se ipsi Barbeloni. Enncwam
autem hanc progressam stetisse in conspectu ejus, et postulasse
Prognosin. Cum prodiisset autem et Prognosis, his rursum
petentibus prodiit Incorruptela: post deinde Vita seterna: in
quibus gloriantem Barbelon, et prospicientem in ?magnitudinem,
et conceptu delectatam, in hane generasse simile ei lumen.
Hanc initium et luminationis, et generationis omnium dicunt:
et videntem Patrem lumen hoc, unxisse illud sua benignitate,
ut perfectum fieret. Hunc autem dicunt esse Christum: qui
rursus postulat. quemadmodum dicunt, adjutorium sibi dari Nun,
et progressus est Nus. Super hsc autem emittit pater Logon.
Conjugationes autem fient Ennoim et Logi, et Aphtharsias et
Christi: et Aonia autem Zoe Thelemati conjuncta est, et Nus
0. 107.
origin, though he expressly calls it inv-
tium et luminationis et generationis om-
nium ; I therefore offer the above solution
as involving no such inconsistency.
1 In the Sethian scheme the Spirit,
that hovered Mithra-like midway be-
tween light and darkness, was said to
be οὐχ ὡς ἄνεμος, ἣ ῥιπὴ, 9 λεπτή τις
αὖρα νοηθῆναι δυναμένη, ἀλλ᾽ οἱονεὶ μύρου
τις ὀσμὴ, 3 θυμιάματος ἐκ συνθέσεως
κατεσκευασμένου, λεπτὴ διοδεύουσα δύνα-
pus ἀνεπινοήτῳ τινι καὶ κρείττονι ἣ λόγῳ
dors ἐξειπεῖν εὐωδίᾳ. ἬΤΡΡ. V. 10.
3 Hunc locum respexit. Epiphanius,
quando Heres. XXXI. Valentin. 8 1, de
Gnosticia scripsit: Δίκην μυκήτων τῇ
ἀμορφίᾳ ὑπὸ μίαν θίξιν πεφήνασιν, ὡς καὶ
τῷ ἁγιωτάτῳ Elpyvalp ἤδη περὶ αὐτῶν
προείρηται. GRABE.
3 The CLERM. readings are here fol-
fowed. The Voss. MS. has magnitudi-
nem et conceptum; the ARUND. writes
both in the ablative; but a comparison
of the words συλλαβοῦσαν τῇ χαρᾷ,
.ܡ A1, Mea the «upposition that the
Greek may have had col ἀποκκξκουσον
DARBELIOTZE, 223
ἐκ τῆς “Evvoias xai τοῦ Λόγου προβληθῆναί φασι τὸν LIB.1 χανῇ.
Αὐτογενῆ ... καὶ σὺν αὐτῷ τὴν ᾿Αλήθειαν: καὶ γενέσθαι 8
I. xxxiii.
MASS, I.
, ^ xxix. 3.
πάλιν συζυγίαν ἑτέραν Αὐτογενοῦς καὶ ᾿Αληθείας. . -..
Prognosi. Et magnificabant hi magnum lumen et Barbelon.
Post deinde de Ennoia et de Logo Autogenem emissum dicunt
ad repreesentationem magni luminis, et valde honorificatum
dicunt, et omnia huic subjecta. Coémissam autem ei Alethiam,
et esse conjugationem Autogenis et Alethie. De lumine
autem, quod est Christus, et de incorruptela, quatuor emissa
luminaria ad circumstantiam Autogeni dicunt ; et de Thelemate
rursus et /VEonia Zoe quatuor emissiones factas ad subministra-
tionem quatuor luminaribus, quas nominant Charin, Thelesin,
! Synesin, Phronesin. Et Charin quidem magno et primo
luminario adjunctam ; hune autem esse Sotera volunt et
vocant eum ?Àrmogen: Thelesin autem secundo, quem
et nominant ?Raguel: Synesin autem tertio luminario; quem
vocant ‘David: Phronesin autem quarto, quem nominant
5Eleleth. Confirmatis igitur sic omnibus, super hee emittit
els τὸ μέγεθος, kal συλλήψει κεχαρμένην,
ἐπὶ τοῦτο γεννᾶσθαι τὸ ὅμοιον αὐτῷ φῶς.
1 Synesis is the Cabbalistic [9.3
Understanding, of which it is said in the
Idra Zura, c. ¥, 2*8 is called (by
transposition) 1° 13 the Son of God. It
was also said to symbolise Father, Mother,
and Son, because the two letters i,
of which so much abstruse mysticism is
written in the Cabbalistic books, repre-
sented, the one (*) the masculine element,
the other (5) the feminine principle in
Microprosopus, the psychic androgynous
Adam, e. g. ibid. 7 $31 DN) IN m3
3 12} DN) AN. = Bina involves
Father, Mother, and Son ; PV expresses
the Father and Mother, and 13, the
Son, is also there. See p. 224.
3 Et vocant eum Armogen. The CL.
MS. has Armogenes, and a few lines
lower Armoge. The other three co-
ordinates of this Tetrad are terms of
Hebrew signification, therefore the word
is more likely to be Hebrew than Greek ;
hence YW welling-light, may be the
origin of Armogen. Another analysis
suggesta itself. It may also be a trans-
position of the middle syllables in the
word Argaman, |D2"N, rendered as
purple, Cant. vii. 6, but explained in
the Cabbalistic book, NAT NWN, xr.
as many coloured. “3111 {DIN 57
99993 93524. What is the meaning
of Argaman? Colours that. intermingle
with others. Since the subject under
discussion is the colour of the hair of
Microprosopus, the psychic Adan, it is
not at all improbable that Armogen may
have arisen from this Cabbalistic source.
Colours are an effect of light ; and Armo-
gen was the result of a combination of
Charis with the primary light.
? Raguel, ¬ the Hebrew equiva-
lent of Thelesis, The will of God; the
Cr. has Thesin, and previously Enthesin.
Dadud perhaps may have been the ܀
original reading, which is written in the
margin of the ed. princ. 117 is ἀγαπητός.
The ARUND. has Dadub.
5 Eleleth WANs, καρπός, or as the
Cr. ΜΒ. haa Eleh, (LOTUS drm.
LIB. r xxvil.
GR. I. xxxili.
MASS. I.
xxix. 3.
224 BARBELIOTZE.
Tov de Avroyery φασι προβαλέσθαι “AvOpwrov τέλειον xai
ἀληθῆ, ὃν καὶ ᾿᾿Αδαάμαντα xadovor... προβεβλῆσθαι δὲ σὺν
4 ܝ ,
EvrevOev “παλιν
9 δ ܫ , , A e? 9 δὲ ~ 3 ,
ἀναδειχθῆναι μητέρα, πατέρα, kai viov. ex de τοῦ ᾿Ανθρώπον
καὶ τῆς Γνώσεως βεβλαστηκέναι δΙΞύλον Γνῶσιν δὲ καὶ
τοῦτο προσαγορεύουσιν.
9 ^ ܠ e , aT ^ AÀ ,
avTO Kat 0440 v'ya μῶσιν 'TEAECLOV.
Autogenes hominem perfectum et verum, quem et Adamantem
vocant: quoniam neque ipse domatus est, neque ii ex quibus
erat, qui et remotus est cum primo lumine ab Armoge. Emis-
sam autem cum homine ab Autogene agnitionem perfectam, et
conjunctam ei: unde et hune *cognovisse eum qui est super
omnia: virtutem quoque ei invictam datam a virginali spiritu:
et ‘refrigerant in hoc omnia hymnizare magnum Mona. Hine
autem dicunt manifestatam Matrem, Patrem, Filium: ex An-
thropo autem et Gnosi natum *lignum, quod et ipsum Gnosin
vocant. |
tified with the lowermost of the ten
1 ὃν καὶ ᾿Αδάμαντα καλοῦσιν. See
Sephiroth, N1D$p, the stay and sup-
p. 134, note 2. Adamas was the hea-
venly on; Adam was the mere human
being “ of this earth, earthy ;" καὶ τοῦτον
[τὸν ᾿Αδὰμ Bc.] εἶναι φάσκουσι τὸν ἄνθρω-
πον ὃν ἀνέδωκεν ἡ γῆ μόνον. )ܘܗ δὲ
αὐτὸν ἄπγουν, ἀκίνητον, ἀσάλευτον, ὡς
ἀνδριάντα, εἴκονα ὑπάρχοντα ἐκείνου τοῦ
ἄνω τοῦ ὑμνουμένον᾽ Αδάμαντος ἀνθρώπου,
γενόμενον ὑπὸ δυνάμεων τῶν πολλῶν, περὶ
ὧν ὁ κατὰ μέρος λόγος ἐστὶ πολύς. HPP.
Philos, v. 7,8. As the name of this sect
indicates a Hebrew origin, so also it
borrowed many of its notions from the
Jewish Cabbala; it was, in fact, the
channel through which Gnosticism ob-
tained its first shade of Rabbinical colour-
ing. Evidently the archetypal Adamas
is no other than the }}D7) DIN, or
procosmic idea of man, subsisting in the
Divine mind, which ranked in the Cab-
bala as prior to all other Aziluth, Gnos-
tice /Eons. This Adam Cadmon ema-
nated from the Infinite Light; ΠΝ,
Infinity, being the co-ordinate of "YN,
Light, because their letters respectively
sum the same number, ccvii. The cor-
relative of the procosmic Adara was the
TIN DIN, or the After-Adam iden-
port of all created nature. These two
prototypes of our race, the one ideal
the other substantial, were symbolised
in the Cabbala by the letter w, com-
posed of a diagonal }, and a double ",
the upper ` indicating the Adam Cad-
mon, the lower * the Adam (¢ or
JUAN. The 1D7}N or Infinite Light,
and the Former and Latter Adam,
are clearly traced in these Barbelonite
notions,
3 Compare p. 53, n. 1 ; and 76, 1.
3 The CLERM. reading cognoviss
seems preferable to agnovisse.
4 The Greek equivalent for refrige-
rare being observed elsewhere to be
ἀναπαύεσθαι, MABSUET rightly supposes
that requiescunt would express more
exactly the meaning of IREN.&US. See
P. 59, 6; 66, 1.1. THEODOBET here
fails us.
5 Ἐύλον, the Tree of Life and the Tree
of Knowledge, were explained by Justin
τοῦ ψευδογνωστικοῦ, HrPPOLYTUS, Phil.
v. 28, and not τοῦ μάρτυρος, VIII. 16, as
allegorising angelic beings. Τούτου τοῦ
παραδεῖσου ܕܘܬܫ ܕܬܬܬ ἃ ܫ ܢܬܢ
BARBELIOTZ.
2. Ἔκ de τοῦ πρώτου ἀγγέλου προβληθῆναι λέγουσι Lis. I xxvi.
Πνεῦμα ἅγιον, ὁ Σοφίαν καὶ 'IIpovwkov προσηγόρευσαν. 91 xxxlit
225
Tavrny $aciv . . . ἐφιεμένην ὁμόζυγος ... ἔργον ἀποκυῆσαι,
2. Deinde ex primo angelo *[qui adstat Monogeni,] emis-
sum dicunt Spiritum sanctum, quem et Sophiam, et Prunicum
vocant.
κληνται ξύλα, kal ἔστι τὸ ξύλον τῆς ζωῆς,
ὁ τρίτος τῶν πατρικῶν ἀγγέλων Βαρούχ.
Td δὲ ξύλον τοῦ εἰδέναι γνῶσιν καλοῦ καὶ
πονηροῦ, ὁ τρίτος τῶν μητρικῶν ἀγγέλων
ὁ Ndas. HiPPOL. v.26. In the Jewish
Cabbala the tree of life, as standing in .
the middle of Paradise, was identified
with the Tetragrammaton iW, the cen-
tral name of the Deity in the system of
Divine Sephiroth. The name Bapody,
71852, is the Blessed; and the Gnostic
JUSTIN derives the other πατρικοὶ ἄγγε-
λοι from the Hebrew, e.g. Μιχαὴλ,
᾿Αμὴν ܐ] . ᾿Αμὴθ, Dio], Γαβριὴλ and
᾿Ησαδδαῖος, called in the Ophite system
᾿Ησαλδαῖος, "ΠῚ , Gen. xxi. 33, the
Tree of God, qualified by the term
πύρινος, Philos, v. 7, a8 involving the
fiery sword of the cherubim ; this, there-
fore, is in all probability the orthography
of the name.
1 The word Προύνικος i8 thus ex-
plained by NickTA8: Greci si de vir-
ginum defloratoribus loquantur, his verbis
uti solent, ἐπρουνίκευσε τήνδε" Thes. Orth.
F. and EPIPHANIUS interprets it in a
similar way; Πᾶν τὸ προυνικευόμενον
λαγνείας ὑποφαίνει τὸ ἐπώνυμον, φθορᾶς
δὲ τὸ ἐπιχείρημα᾽ ἐπὶ τοῖς γὰρ τὰ σώματα
διακορεύουσι, Ἑλληνικὴ τίς ἐστιν ἡ λέξις, τὸ
ἐπρουνίκευσε ταύτην. Her. xxv. 4. The
term is explained by NEANDER, as refer-
ring to the aberration of this ZEon, which
constituted an intellectual πορνεία. After
quoting EPIPHANIUS, he adds, Diese
Bedeutung passt. durchaus, ohne dass
man einen unzüchtigen Sinn hineinzulegen
brauch, den vielleicht unwiirdige Abarten
dieser Sekte damit verbanden. Die Hin-
neigung der gesunkenen yx von dem
VOL. 1.
Hune igitur videntem reliqua omnia conjugationem
güttlichen Leben, für das sie bestimmt war,
zur fremdartigen ὑλὴ wurde von diesen
Theosophen haüftg als πορνεία bezeichnet.
z. B. Julius Cassianus bei Clemens Strom.
III. p. 466. Die Achamoth war nun die
erste allgemeine zur 0X). hinabgesunkene
Seele, die Ursache aller Vermischung der
gottlichen Lebenskeime mit der ὑλὴ über-
haupt. Also ist. dieser Name sehr pas-
send, sie von allen übrigen Genien zu
unterscheiden. NEANDER, Gen. Entw.
Anmerkungen an den Ophit. p. 257.
But the word προύνικος also means a
runner in a foot-race, &c., and in this
sense it agrees tolerably well with seve-
ral expressions of IREN &08 in speaking
of the struggle of Sophia. Thus προή-
Aaro δὲ πολὺ ὁ τελευταῖος kal νεώτατος
τῆς δωδεκάδος.... ἐν πολλῷ πάνυ ἀγῶνι
γενόμενον... ἐκτεινόμενον ἀεὶ ἐπὶ τὸ πρόσ-
θεν, x.7.rX. 1. 8 2. So again, when
Achamoth had been formed, but aban-
doned by Christ, she is said ἐπὶ ζήτησιν
ὁρμῆσαι τοῦ καταλιπόντος αὐτὴν gurds,
καὶ μὴ δυνηθῆναι καταλαβεῖν abr... . καὶ
ἐνταῦθα τὸν Ὅρον κωλύοντα αὐτὴν τῆς εἰς
τοὔμπροσθεν ὁρμῆς, k.T.A. I. 8 7. In
the case of Prunicus also we read, EX
non inveniens (conjugem sc.) exsiliit te-
diata quoque, quoniam sine bona volun-
tate Patris impetum fecerat. It is not
impossible that the Ophite applied the
term in this sense, and that his antago-
nists took care to explain it from a more
exceptionable point of view.
3 The words included within brackets
seem to be an interpolation, no men-
tion of Monogenes having preceded,
and they are not expressed by THEO-
DORET.
AS
226 OPHITARUM
LIB. ̄ܐ xxv. ἐν of ἣν "Αγνοια καὶ AvOddaa τὸ de ἔργον τοῦτο, II parap-
. i ^ ^ []
± ܡ Xovra καλοῦσι, καὶ αὐτὸν εἶναι λέγουσι τῆς κτίσεως ποιητήν.
xxix. 4. ^ ^
... Τοῦτον δὲ τῇ Αὐθαδείᾳ συναφθέντα, τὴν Kaxiay ἀπο-
γεννῆσαι, καὶ τὰ ταύτης μόρια.
Κεφ. κη΄.
Qua est Ophitarum et Cajanorum irreligrositas et mpu-
dentia, et unde conscripta, ipsorum.
I. OI δὲ Σηθιανοὶ obs ᾿Οφιανοὺς ¥ ᾿Οφίτας τίνες ὀνομά- τω
ζουσιν, "Ανθρωπον καλοῦσι τὸν τῶν ἁπάντων Θεὸν, φῶς -"
habentia, se autem sine conjugatione, quesisse cui aduna-
retur: et cum non inveniret, ‘asseverabat et extendebatur,
et prospiciebat ad inferiores partes, putans hic invenire con-
jugem: et non inveniens, exsiliit tediata quoque, quoniam
sine bona voluntate patris impetum fecerat. Post deinde
simplicitate et benignitate acta generavit opus, in quo erat
ignorantia et audacia. Hoc autem opus ejus esse Proarchon-
tem [Protarchontem] dicunt, fabricatorem conditionis hujus:
virtutem autem magnam abstulisse eum a matre narrant, et
abstitisse ab ea in inferiora, et, fecisse firmamentum coeli, in quo
et habitare dicunt eum. Et cum eit ignorantia, fecisse eas que
sunt sub eo potestates, et angelos, et firmamenta, et terrena
omnia. Deinde dicunt adunitum eum Authadis, generasse
Kakian, Zelon, et *Phthonum, et Erinnyn, et *Epithymiam.
Generatis autem his, mater Sophia contristata refugit, et in
altiora secessit et fit deorsum numerantibus octonatio. Ills
igitur secedente, se solum opinatum esse, et propter hoc dixisse:
Exod.xx & ἴσο sum Deus zelator, et practer me nemo est. Et hi quidem
δ, 6; xIvi.9. talia mentiuntur.
CAP. XXVIII.
l. ܐܐܐܠ autem rursus portentuosa loquuntur, esse quoddam o.»
primum lumen in virtute Bythi, beatum, et incorruptibile, et in-
1 asseverabat. The Latin equivalent, 3 STIEREN has no authority for his
as GRABE remarks, of διϊσχυρίζετο, but Greek terminations to these words.
perhaps διετείνατο may have been writ- 3 Alii; the Ophites, but, according
ten, and rendered as a term in dialec- to THEoporet, the Sethiani, whom he
tics; extendebatur in this case would be — identifies incorrectly with the Ophites.
& marginal gloss. The account given ey VixeroLYTTUS has
thos.
5X καλοῦντες, καὶ ἐν Βυθῷ τὴν οἴκησιν ἔχειν διαβεβαιούμενοι. ?
109.
ERROR ANTIQUISSIMUS. 227
9 A ’ 9 , ܟ , ¥ » *
avTOv παλιν ἐπονομάζοντες, καὶ μακαριον Kat ἀφθαρτον απο-
Τὴν δὲ *"Evvoay αὐτοῦ... Yiov ᾿Ανθρώπον καλοῦσι, καὶ
δεύτερον “AvOpwrov. Μετὰ δὲ τοῦτον ὑπάρχειν τὸ ἅγιον
Πνεῦμα: κάτω δὲ rovrov... τέσσαρα στοιχεῖα, ὕδωρ, σκότος,
» , ^ 4 4 ^ ^ 4 a
ἄβυσσον, χάος: θῆλυ de τὸ Πνεῦμα καλοῦσι, καὶ τοῖς στοι-
χείοις ἐπιφέρεσθαι. Ἐϊρασθῆναι δέ φασι τὸν πρῶτον "Av-
θρωπον, καὶ τὸν δεύτερον, τῆς ὥρας τοῦ Πνεύματος. .. καὶ
ὃ ^ ^ e ^ ’ ἢ ^
παιδοποιῆσαι φῶς... ὁ καλοῦσι Χριστόν... .. μὴ δυνηθεῖσαν
δὲ βαστάσαι τὴν θήλειαν τοῦ φωτὸς τὴν ὑπερβολὴν ...
terminatum : esse autem *et hoc Patrem omnium, et vocari Pri-
mum Hominem. Enncam autem ejus progredientem, filium
dicunt emittentis, et esse hunc Filium Hominis Secundum
Hominem. Sub his autem Spiritum sanctum esse, et sub supe-
riori spiritu segregata elementa, aquam, tenebras, abyssum, chaos,
super que ferri Spiritum dicunt, primam foeminam eum vocantes.
Postea, dicunt, exultante primo homine cum filio suo super
formositate Spiritus, hoc est foemine, et *illuminante eam, genera-
vit ex ea lumen incorruptibile, tertium masculum, quem Christum
vocant, filum Primi et Secundi Hominis et Spiritus sancti
prims femine, concumbentibus autem patre et filio foemine,
quam et matrem viventium dicunt. *Cum autem non potuisset
portare nec capere magnitudinem luminum, superrepletam et
only & general resemblance with thie
anonymous sect. The Sethians believed
in a Trinity of first principles; Light
Darkness and Spirit; of which we see
but faint traces in this chapter. The
Sethians are described by EPIPHANIUS as
the 39th heresy, the Ophites as the
37th; and of these latter IRENZUS now
Speaks, as may be seen from the close of
this chapter. Cf. p. 134, note 2.
1 We have here a modification of
the Simonian theory, that the Deity
re-acting upon his own intelligence pro-
duced ἔννοια, as HIPPOLYTUS says, ws
οὖν αὐτὸς ἑαυτὸν ὑπὸ éavroO προαγαγὼν
ἐφανέρωσεν ἑαυτῷ τὴν ἰδίαν ἐπίνοιαν, οὔ-
τως καὶ ἡ φανεῖσα ἐπίνοια οὐκ ἐποίησεν,
ἀλλὰ ἰδοῦσα αὐτὸν, ἐνέκρυψε τὸν πατέρα
ἐν ἑαυτῇ. Philos, v1. 18.
* Kt is omitted by Mass. and Sriz-
REN, but the ΑΒ. MS. has it; as also
vocare, where Mass. adopts the CLERM.
reading invocari. On the same autho-
rity hunc replaces hanc in the next sen-
tence.
3 The MSS. have tlluminantem.
4 cum autem. The second word is
completely out of place according to the
usual punctuation, cum continuing the
period. GRABE proposes to eliminate
autem, and the Benedictine bracketa it
for omission, allowing, however, that it
has a place in every MS. and every edi-
tion. The text of TREODORET, though
confessedly an abstract, suggests Cum
after a full stop. In that case concum-
bentibus, &c. must be considered aa ex-
planatory of the preceding.
15—2.
MASS. I.
xxx. 1.
LIB. I.
xx viii. 1.
GR I. xxx
MASS. I
xxx, 2.
iv.
228 OPHITZE
e , ܬ 9 4 ~ ܢ ܠ 4 4 ܢ
ὑπερβλύσαι... καὶ Tov μὲν Χριστὸν... σὺν TH μητρι εἰς τὸν
ἄφθαρτον ἀνασπασθῆναι Αἰῶνα, ἣν καὶ ἀληθινὴν ἐκκλησίαν
καλοῦσι....
2. Τὴν δὲ ἀναβλυσθεῖσαν τοῦ φωτὸς ἰκμάδα... ἐκπεσεῖν
κάτω φασι... καὶ κληθῆναι Σοφίαν xai IIposviwov καὶ ' Ap-
ῥενόθηλυν. Διανηχομένην δὲ ἐν τοῖς ᾿ὕϑασι.. . προσλαβεῖν
A e , ὃ ^ 1 ^ ^ 4 ܟ ܬ
μὲν ἐξ αὐτῶν σῶμα.... καὶ βαρυνθῆναι, καὶ ὑποβρύχιον kwóv-
superebullientem secundum sinisteriores partes dicunt: et sic
quidem filium eorum solum Christum, quasi dextrum, et in
superiora allevatitium, arreptum statim cum matre in incor-
ruptibilem /Eonem. Esse autem hane et veram, et sanctam
Ecclesiam, qua fuerit appellatio et conventio et adunatio
Patris omnium, Primi Hominis, et Filii, Secundi Hominis, et
Christi, filii eorum, et przdictze foemine.
2. Virtutem autem que superebulliit ex foemina, haben-
tem humectationem luminis, *a patribus decidisse deorsum
docent, sua autem voluntate habentem humectationem luminis:
quam et Sinistram, et Prunicon, et Sophiam, et masculo-fcemi-
nam vocant. Et descendentem
immobiles, et *movisse quoque
1 The Ophites followed Thales in
considering water to be the origin of
the world of matter, of which element
the serpent was an emblem, so HIPPOLY-
TUS, εἶναι δὲ τὸν ܘ λόγουσιν οὗτοι τὴν
ὑγρὰ» οὐσίαν, καθάπερ καὶ Θαλὴς ὁ Μιλή-
σιος, καὶ μηδὲν δύνασθαι τῶν ὄντων ὅλως,
ἀθανάτων ἣ θνητῶν, τῶν ἐμψύχων 7) ἀψύ-
χων, συνεστηκέναι χωρὶς αὐτοῦ. Philos. v.
9, med. Accordingly the serpent was
said to occupy an intermediate position
between the Deity and matter; it ty-
pified also the immaterial world of in-
tellect; so HiPPOLYTUS introduces the
preceding passage with the words xd-
κείνῳ μόνῳ τῷ vdas ἀνακεῖσθαι way ἱερὸν
καὶ πᾶσαν τελετὴν καὶ πᾶν μυστήριον.
The Perate affirmed that it represented
the Logos, oddels.... δυνάμενος σῶσαι καὶ
ῥύσασθαι τοὺς ἐκπορευομένους ἐκ γῆς Al-
γύπτου, τουτέστιν ἐκ σώματος καὶ ἐκ
τοῦδε τοῦ κόσμου, εἰ μὴ μόνος ὁ τέλειος, ὁ
simpliciter in aquas, cum essent
eas, petulanter agentem usque
πλήρη: τῶν πληρῶν Edis’ ἐπὶ τοῦτον ὁ
ἑλπίσας, ὑπὸ τῶν ὄφεων τῆς ἐρήμου οὐ
διαφθείρεται, τούτεστι τῶν Θεῶν τῆς γενέ-
σεως. V. 16. ‘O καθολικὸς ὄφις, φησὺ,
οὗτός ἐστιν ὁ σοφὸς τῆς Evas λόγος. ib.
.οονοὗτός ἐστιν ἡ μεγάλη ἀρχὴ περὶ ἧς
γόγραπται.... ἐν ἀρχῇ ἣν ὁ Λόγος. 15,
and in the next section he clearly iden-
tifies the terms Λόγος and ὄφις, e. g. Ἔστι
kar’ αὐτοὺς τὸ πᾶν, πατὴρ υἱὸς ὕλη....
καθέζεται οὖν μέσος τῆς ὕλης καὶ τοῦ
πατρὸς ὁ υἱὸς, ὁ λόγος, ὁ ὄφις ἀεὶ κισού-
μενος πρὸς ἀκίνητον τὸν πατέρα, καὶ κυου-
μένην τὴν ὑλὴν, καὶ.... ἐκτυποῦται τὰς
ἰδέας ἀπὸ τοῦ υἱοῦ, ἃς ὁ υἱὸς ἀπὸ τοῦ
πατρὸς ἐτυπώσατο. V. 17. Upon the .
relative tenets of the Ophites, Perats,
and Sethians, the reader may consult
the prefatory remarks.
' i.e. a copatribus, p. 227.
3 Ne is expunged, the ARUND. alone
haa it; the other MSS. omit it.
THALETIS DISCIPULI. 229
, ^ 9 ܠ 4 , 9 , ܒ
γεῦσαι γενέσθαι. .. ἀναδύναι de, καὶ ἐκ τοῦ περικειμένου LIB.T.
a 1 4 ^ GR I. xxxi ’ 9 ܕ , ,
σώματος κατασκενασθαι Tov οὐρανόν... Ἔ κεῖνον δὲ υἱὸν ToU "MASSIL.
xxx. 3,
ΠΙρουνίκου καλοῦσι... Κἀκεῖνος de πάλιν ἄλλον υἱὸν προ-
, ܝ ܝ , ܟ 9 ܠ e 4
εβάλετο. .. καὶ ἐξ ἐκείνου συστῆναι λέγουσιν ἕτερον... Kai
μέχρι τοῦ ἑπτὰ ἀριθμοῦ προβῆναι τὰς προβολάς.
ad abyssos: et assumpsisse ex els corpus. Humectationi enim
luminis ejus omnia accurrisse et adhesisse dicunt. et circum-
tenuisse eam: quam nisi habuisset, tota absorpta fortasse
fuisset et demersa a materia. Deligatam igitur hanc a corpore,
quod erat a materia, et valde gravatam 'repsisse [resipuisse]
aliquando, et conatam esse fugere aquas, et ascendere ad
matrem; non potuisse *[eam] autem propter gravedinem circum-
positi corporis. "Valde autem male se habentem machinatam
esse abscondere illud quod erat desuper lumen, timentem ne et
ipsum lederetur ab inferioribus elementis, quemadmodum et
ipsa. Et cum virtutem accepisset ab humectatione ejus quod
erat secundum eam lumen, resiliit, et in sublimitatem elata est,
et facta in alto *dilatavit, et cooperuit, et fecit ccelum hoc quod
apparet, a [e] ‘corpore ejus; et remansit sub coelo quod fecit,
adhuc habens aquatilis corporis typum. Cum accepisset con-
cupiscentiam superioris luminis, et virtutem sumpsisset per
omnia, deposuisse corpus et liberatam ab eo. Corpus autem
hoc exuisse dicunt eam, foeminam a fcemina nominant. Et
filium autem ejus dicunt habuisse et ipsum aspirationem quan-
dam in se *incorruptele a matre relictam ei, per quam operatur,
et potens factus emisit et ipse, ut dicunt, ab aquis filium sine
matre: neque enim cognovisse matrem eum volunt. Et filium
ejus secundum patris imitationem alterum emisisse filium. — Hio
quoque tertius quartum generavit, et quartus et ipse generavit
filum; de quinto sextum filium generatum dicunt: et sextus
109.
1 The ARUND. reading.
3 eam is not in the CLERM. MS.
8 ἐπῇρε δὲ ἑαυτὴν κατὰ βίαν eis rà
ἀνώτερα καὶ ἐξέτεινεν ἑαυτήν. EPIPHAN.
Her, χχυχυτι. 3. These expressions call
to mind PLuTARCH'8 description of the
commencement of the Persian cosmo-
gony : ὁ μὲν 'Ωρομάζης τρὶς ἑαυτὸν αὐξή-
σας ἀπέστησε τοῦ ἡλίου τοσοῦτον ὅσον ὁ
ἥλιος τῆς γῆς ἀφέστηκε, καὶ τὸν οὐρανὸν
ἄστροις ἐκόσμησεν. Is. et Os. 47.
4 HIPPOLYTUS says that Simon made
otpards xal yf] the correlatives of νοῦς
and ἐπίνοια, and that οὐρανὸς was the
male σύζυγος. Tdv δὲ # δυνάμεων Toó-
των... «καλεῖ Thy πρώτην συζνγίαν νοῦν
καὶ ἐπίνοιαν, οὐρανὸν καὶ γῇν᾽ καὶ τὸν μὲν
ἄρσενα ἄνωθεν ἐπιβλέπειν καὶ προνοεῖν τῆς
συζύγου, τὴν δὲ γῆν ὑποδέχεσθαι κάτω
rovs...cuyyevels καρπούς. VI. 13. Com-
pare p. 44, note I.
5 The Greek perhaps ran, σῶμα δὲ
τοῦτο, 8 φασιν, x.7.d., of which the rela-
tive pronoun was lost to the translator.
9 Cf. p. 51. The Cina. MS. ea
corruptela, but the mistake ܦܠ evident.
LIB. I.
xxvii. 2.
GR. I. xxxiv.
MASS. I.
xxx, 4.
230 OPHITARUM
3. ὙΦ᾽ ἑκάστου δὲ τούτων ἕνα οὐρανὸν δημιουργηθῆναι,
a ~ a
καὶ ἕκαστον οἰκεῖν τὸν οἰκεῖον. .. Διαστασιάσαι δέ φασι τοὺς
septimum generavit. Sic quoque hebdomas perfecta est apud
eos, octavum matre habente locum: et quemadmodum gene-
rationibus, sic et dignitatibus, et virtutibus prsecedere eos ab
invicem. .
3. Et nomina autem mendacio suo talia posuerunt: eum
enim qui à matre primus sit, 'Jaldabaoth vocari: eum autem
qui sit ab eo,*Iao; et qui ab eo, Sabaoth *[magnum;] quartum
autem Adoneum, et quintum Eloeum, et sextum *Oreum, septi-
mum autem et novissimum omnium *Ástapheum [/. Astan-
pheum].
1 Jaldabaoth. La Crorx derives
this appellative for the principal Ophite
emanation from the three words, 71°, OM,
XI, meaning either Deus fortis ser-
monum, for which latter term there is
not a shadow of proof in the Hebrew;
or fortitudinis, for which there is but
little more to be said. He adds, utram-
que expositionem affert R. Salomo Jar-
chius; which is not the case. The Vul-
gate renders the dwat λεγόμενον NAT,
Deut. xxxiii. 25, by senectus tua, agree-
ing with one of the two interpretations
offered by R. SALOMON JAROHI p'p'5
m (L pop) joo 15 p» pov
Ὁ yo | qw» C ¡[0
p'DD'npm pr p'3f7 POD jn»p!
As the days of thy prosperity, which are
the days of thy first condition, the days of
thy youth, so shall be the days of thine old
age, that are faint, feeble and tremulous.
Here JARcHI evidently identifies N37
with IN‘. He then adds a second ex-
planation pnfp ppp 52..... 43
7637 vo pr io 35 p'Dw
Shoe’ 705 go> mf31 ܒܪܡ δῦ
"pu DYYD3 ὈΞῪΣ) fono As
thy days. .. . (all the days in which thou
shalt perform the will of God,) so shall thy
return be ; for all lands shall bring money
Hos autem ccelos,
et *areothas, et virtutes, et
in her fruits, dc. Here the word N21
is rendered as making return. But in
neither case does JARCHI render the
term as sermo; and if he assigns to it
the meaning of substance or reditws,
this is very wide of robur and fortitudo.
The Hebrew etymology, therefore, of
La Crorx falls to the ground; and
possibly it was a sense of his own vul-
nerability that made him spare other
expositors, for he adds, sed non sunt
irritandi homines, qui fomum in cornu
gerunt. GESENIUS, arguing from the
δ σ
Arabic analogy EX) to rest, says that
the term should have been rendered, as
thy life is, 20 shall be thy death; Wie
dein Leben, so dein Tod. Altogether,
therefore, N23 must be set aside. Fev-
ARDENTIUS imagines the term to mean
man, a patribus genitus; which
makes no suitable sense, where the on
is first of a series ; or qut generavit patres,
which scarcely consists with the analogy
of the Hebrew language. 'The names
that follow being principally borrowed
from a true theology, in this instance
also the derivation may be taken from
the Chaldee MININION TT, Dominus
Deus Patrum, a name peculiarly applica-
ble; Ialdabaoth being said to have made
choice of Abraham after the flood.
* ' ܠܘܬ = "Tas, the Greek equivalent
£o the land of Terael, which shall be blessed οἵ Schoweh, woon whidh Nue reader ^a
HZERESIS CABBALISTICA. 231
angelos, et conditores subjiciunt per 'ordinem sedentes in colo ܐܐ 1
secundum generationem ipsorum, non apparentes, regere quoque 9E. 1 xxiv.
coelestia et terrestria; primo ipsorum laldabaoth contemnente
matrem, in eo quod filios et nepotes sine ullius permissu fecerit,
*adhuc etiam angelos, et archangelos, et virtutes, et potestates,
XXX.
et dominationes.
referred to p. 33, note 8, and to the edi-
tor's Hist, and Theo. of the Creeds, p. 249.
It may be observed that the Tetragram-
maton ;1111' in the Cabbalistic Sephiroth,
is not at the head, but in the centre of
the series. So here it occupies a sub-
ordinate position to Ialdabaoth. Sa-
baoth, Adoneum, Eloeum, are of course
the several terms DN2Y. "M , DSK,
of which nothing need be said further
than that they give the name and title
respectively to the 8th, roth, and sth of
the Cabbalistic Sephiroth.
5 Magnum is bracketed for omission.
It is not read in the CLERM. or Voss.
MSS., or in the Pass., and was probably
introduced by some writer mistaking the
IV. following for M.
* Orcum. Referring again to the cab-
balistic theology, we may identify this
term with the word "YN, light, which
we have already had in Harmogen, see
p. 223, n. 1, to which it may be added,
that /12'2, the third of the Sephiroth,
was called by this name, as illuminating
the five Sephiroth next in order; indeed
there is no term of such universal com-
bination with others in the Cabbalistic
theology as Tit.
5 Astapheum. La CBOIX interprets
this name as neowa, inundatio ; and
ORIGEN, in recording the Ophite mode
of addressing each of these /Eons, says
that Astapheus was invoked as the
third in order, rpírns" Ἄρχων πύλητ᾽ Αστα-
dad, ἐπίσκοπε πρώτης ὕδατος ἀρχῆς,
Kk, T. A. €. Cels. VI. 31. The Sethian so
far agreed with the Ophite as to com-
bine the element of water with one of
his three first principles, al δὲ τῶν ἀρχῶν
φησὶν οὐσίαι, φῶς καὶ oxéros’ τούτων δέ
Quibus factis ad litem et jurgium adversus
ἐστιν ἐν μέσῳ πνεῦμα ἀκέραιον, and dark-
ness is defined in a manner that har-
monises tolerably well with this solution
of the name Astapheus, τὸ δὲ σκότον
ὕδωρ ἐστὶ φοβερόν. HiPPOL. V. 19. But
the presence of such a term among the
easily recognisable Hebrew appellatives
of the Deity is a difficulty. An Arabic
solution will be thought perhaps not less
so; although for this κοσμοποιὸς ἄγγελον
& very appropriate meaning may be de-
duced from the root «gio, in ordinem
redegit, and where the word next occurs,
the whole weight of MSS. and earlier
editions establishes the reading A stanfes.
But a Hebrew derivation is more satis-
factory. Retaining therefore the same
elements, and referring it to the ἅπαξ
λεγόμενον ,ܠ( Is. xxii. 18, which the
LXX. renders by the selfsame word
στέφανος, we may identify it with the
first of the Cabbalistic Sephiroth "13,
corona, of which the mystical name
mW, IAM, was the exponent. It is
also worthy of remark, that in this place
the CLERM. MS. reads Adstafeum, indi-
cating the ¥. The usual Chaldaic word
for a royal tiara or diadem is RABI¥H,
the same as the Hebrew ἘΣ, as the
emblem of power, therefore, it may sym-
bolise the lowest of the Sephiroth, viz.
"732 29D, the Kingdom ; compare
the cognate term nap, ἐξουσία,
p. 69, note 3.
¢ areothas clearly represents dperds,
the word δυνάμεις following being ren-
dered virtutes, — Subjiciunt, as before,
expresses ὑποτίθενται, they suppose.
1 See pp. 44, 45.
' ἔτι δέ.
LIB. I.
xxviii. 3.
QR. I. xxxiv.
MASS. I.
xxx. 5.
Gen. i 26.
232 OPHITARUM
ἄλλους πρὸς τὸν πρῶτον.... τὸν δὲ ἀθυμήσαντα, εἰς τὴν
τρύγα τῆς ὕλης ἐρεῖσθαι [ fill ἐρείδεσθαι] τὴν ἔννοιαν, καὶ
γεννῆσαι viov . . . ᾿ὀφιόμορφον ἐξ αὐτῆς... εἶτα καυχώ-
4 ܗܗ 9 4 a a a 4 e a 9 ܠ P^ ,
μενον ... εἰπεῖν, ᾿Εγὼ Θεὸς καὶ IIarzp, καὶ ὕπερ ἐμε οὐδείς.
Τὴν δὲ μητέρα δυσχεράνασαν ἐπιβοῆσαι avro, Μὴ ܘ ܗܐܕ
ܨ 4 ¢ a 4 Π 4 ܨ , ^ “A θ
ἔστι γὰρ ὑπὲρ σε Ilarnp ἁπάντων, πρῶτος νθρωπος
eum conversos esse filios ejus de principatu: propter quse con-
tristatum Ialdabaoth, et desperantem, conspexisse in subjacen-
tem feecem materie, et consolidasse concupiscentiam suam ἴῃ ΜΙ
eam, unde natum filium dicunt. Hunc autem ipsum esse Nun
in figura !serpentis contortum, dehino et Spiritum, et animam,
et omnia mundialia: inde generatam omnem oblivionem, et
malitiam, et zelum, et invidiam, et mortem. Hunc autem
serpentiformem et contortum Nun eorum adhuc magis evertisse
Patrem dicunt tortuositate, cum esset cum Patre ipsorum in
ecelo et in paradiso. Unde exultantem Ialdabaoth in omnibus
his quz sub eo essent, gloriatum, et dixisse: Ego Pater et Deus,
et super me nemo. * Audientem autem matrem clamasse adversus
eum; Noli mentiri, Ialdabaoth : est enim super te pater omnium
primus Anthropus, σἱ Anthropus filius Anthropi. Conturbatis
autem omnibus ad novam vocem, et inopinabili nuncupatione,
et quzrentibus unde clamor, ad avocandos eos, et ad se sedu-
cendum, dixisse Ialdabaoth dieunt: Venite faciamus hominem ad
imaginem nostram. Sex autem virtutes audientes hac, matre
dante illis excogitationem hominis, uti per eum evacuet eos ἃ
principali virtute, convenientes formaverunt hominem immensum
latitudine *et longitudine: ‘scarizante autem eo tantum, advex-
erunt eum patri suo, et hoc
! Hence the appellation of Ophites
was applied to this heretical sect. See
the Libellus affixed to the Prescriptio
of TERTULLIAN. Sic rursum Ialdabaoth
istum in indignationem conversum ex se-
metipso edidisse virtutem, et similitudinem
serpentis, et hanc fuisse virtutem in Para-
diso, &c. c. 47.
3 THEODORET rather indicates indig-
nantem.
3 et longitudine are omitted in the
Sophia operante uti et illum
CLERM. MS. This notion is also bor-
rowed from the Rabbinical ληρήματα of
the Jews. The Talmud, Tr. /13*2(, an
almost contemporaneous production,
says, on the authority of R. ELIEZER,
that Adam, when created, reached from
earth to the firmament of heaven. "DK
"y yoMn [D pen ot Ibe ¬
ΜΡ. While R. JUDAH was content with
saying that he stretched from one end
of the earth to the other. JWR 7 DIN
10.
HZERESIS CABBALISTICA. 233
[ suppl. καὶ "Ανθρωπος͵] Υἱὸς ᾿Ανθρώπου. ... Τούτων δέ φησιν 118.1.
GR. I. xxxiv,
MASS. I.
ἀκούσας τῶν λόγων τοῦ ὄφεως ὁ 11670 ἔφη, Δεῦτε ποιή-
σωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμῶν.
evacuet ab humectatione luminis, uti non ! posset erigi adversus
eos qui sursum [sunt], habens virtutem. Illo autem insufflante
in hominem spiritum vitz, latenter evacuatum eum a virtute
dicunt: hominem autem inde habuisse Nun, et Enthymesin; et
hzc esse quee salvantur, dicunt: et statim gratias agere eum
Primo Homini, relictis fabricatoribus.
4. Zelantem autem Ialdabaoth voluisse excogitare evacuare
hominem per foeminam, *et de sua Enthymesi eduxisse foeminam,
quam illa Prunicos suscipiens invisibiliter evacuavit a virtute.
Reliquos autem venientes et mirantes formositatem ejus, vocasse
eam Evam, et concupiscentes hane, generasse ex ea * (eibi | filios,
ἸΒ "^ PIN DD. And R. Soro-
MON with greater precision tells us, that
when the Protoplast lay down, his head
was in the East, his feet in the West.
porn mind ween mmn aw mv
snd. Later writers pretend to give the
measure; this same fable is repeated in
the Tract Sanhedrin of the Talmud, and
transferred to the two highly ancient
Rabbinical writings, the Midrash Tehil-
lim or Commentary on the Psalms, Ps.
cxxxix, and the Bereshith Rabba ''B. xxi.
The Cabbalistic treatise, Zdra Rabba,
measures the length of Microprosopus or
the psychic Adam by the worlds through
which he extended, MON NUTT MDW
POY NIDN PYIAN JNND. c. xL
4 Scarizante, writhing. So the Li-
bellus in the works of TERTULLIAN
(Preacr. 47), εἰ quia ab infirmioribus et
mediocribus virtutibus institutus — essct,
quasi vermem jacuisse reptantem. The
very word, however, occurs in HIPPOLY-
TUS, as we have already observed. Com-
pare p. 197.
1 The AR. reads posse, the Greek
may have been, wore μὴ δύνασθαι. Sunt
is omitted in the same MS.
3 etdesua Enthymesi. | BAUR incor-
rectly observes that the Greek words
kal ἀπὸ τῆς ἐνθυμήσεως αὐτοῦ should have
been rendered e¢ de ejus. Enthymesi (sc.
Adami), for Adam was inspired by Ial-
dabaoth with Νοῦς and ᾿Ενθύμησις, which
were then imparted through him to Eve.
See BAUR'B Christliche Gnosis, p. 175,
but an ideal and not the choic Eve is
here intended. Cf. note 3, end.
5 Sibi, AR.; it is omitted in the
CL. There is much similarity between
the Ophite theory of the generation of
angels by these inferior Avons, and the
account preserved to us by HIPPOLYTUS
of a parallel ἀγγελογονία, as imagined
by Justin, the Gnostic, whose opinions
he records somewhat at length; only in
this latter case the principal ἀρχὴ is the
generative cause of the angels’ existence,
The passage in HrPPOLYTUS is Ph. v.
26: ἰδὼν οὖν ὁ πατὴρ τὴν μιξοπάρθενον
ἐκείνην ἀπρόγνωστος ὧν τὴν Eden, ἦλθεν
εἰς ἐπιθυμίαν abríjs. ᾿Ελωεὶμ δέ φησιν
καλεῖται οὗτος ὁ πατήρ᾽ οὐδὲν ἧττον ἐπε-
θύμησε καὶ ἡ ᾿Ἐδὸμ τοῦ 'EXwelu, καὶ
συνήγαγεν αὐτοὺς ἡ ἐπιθυμία εἰς μίαν
φιλίας εὔνοιαν. Γεννᾷ δὲ ἀπὸ τῆς συνό-
δου τῆς τοιαύτης ὁ πατὴρ ἐκ τῆς ᾿Εδὲμ
ἑαυτῷ ἀγγέλους δώδεκα. ᾿Ονόματα δέ
ἐστι τῶν πατρικῶν ἀγγέλων τάδε Μιχαήλ,
κιτιλ. See p. 236, note 4. The nemea
LIB. I.
xxviii. 4.
234 OPHITARUM
quos et angelos esse dicunt. Mater autem ipsorum !argumen-
OR xxxv. tata est per serpentem seducere Evam et Adam, supergredi
ase
preceptum Ialdabaoth; Eva autem quasi a Filio Dei hoc
audiens, facile credidit, e& Adam suasit manducare de arbore,
de qua dixerat Deus, non manducare. Manducantes autem eos
cognovisse eam que est super omnia virtutem dicunt, et absces-
sisse 'ab his qui fecerant eos. Prunicum autem videntem,
quoniam et ?per suum plasma victi sunt, valde gratulatam, et
rursum exclamasse, quoniam, cum esset Pater incorruptibilis,
olim hic semetipsum vocans Patrem, mentitus est : et cum Homo
olim esset et ‘Prima Foemina, et *hzc adulterans peccavit. ܐܬܐ
dabaoth autem propter eam qus cirea eum erat oblivionem, ne
quidem intendentem ad hzc, projecisse Adam et Evam de para-
diso, quoniam transgressi erant preceptum ejus. Voluisse enim
filios ei ex Eva generari, et non adeptum esse, quoniam mater
sua in omnibus contrairet ei, et latenter evacuans Adam et
Evam ab humectatione luminis, uti neque maledictionem parti-
ciparet, neque opprobrium, is qui esset a principalitate spiritus.
also are added of the μητρικοὶ ἄγγελοι,
which preserve a family likeness with
the names of some of the angels, &c. in
other Gnostic systems, such as Bdfen,
᾿Αχαμῶς, Náas, ܘܐ ܙ ܘܬܐ (? KavAaxa).
Philos. V. 26. And the account both of
InEN £US and EPIPHANIUS may be recog-
nised in the following puerile Rabbinical
romance, ‘M 53 DN DN Ὁ "3
b5 nob ¬ bou Onn 55 5v yore
DIND min never mow neben AND
um nmbbo5xnnbnpb"»nmnm 7
Dno n"5w. Beresh. Rabb. in Gen. iii.
20. The same, however, is said of Adam
and Lilith seine erste Frau (GóTHE).
For as a Cabbalistic distinction is drawn
between the protideal Man, Gen. i. 27,
and man, of bodily organisation, Gen.
li. 7, so also with Woman; and before
Eve was taken from the side of Adam,
there is a Rabbinical account of a more
spectral creation; thus the Sepher ben
Sira having quoted the Scripture, it
is not good that man should be alone,
Gen. ii. 18, proceeds to say that NI PN
ANID) NIT 105 ΠΙΟῚΝΠ [Ὁ )"ܐ 5 i3
nibs God created woman, euch as Adam
was, from the earth, and called her Lilith.
MINT nomr py wa nnm ܟܕ
D'nDU^ And this phantom was not of flesh
and blood, but of the dregs of the earth,
and of her a series of spirits were gene-
rated. The reader will pardon the pro-
duction of this trash, but it is necessary
that the ravings of heresy should be
traced to their source.
1 argumentata est, the translation,
as STIEREN imagines, of ἐπεχείρησε.
But it is scarcely probable that the
translator should have rendered it by a
forensic term, when the more obvious
conata est would have preserved a perfect
sense, érexualpero, as proposed by
GRABE, is also open to objection. We
fal back, therefore, upon MABSUET'ES
conjecture ἐσοφίσατο, callide molita est.
3 ab his, i. c. Ialdabaoth &c.
3 per suum plasma, the pair, though
BAUR, upon insufficient grounds, would
limit it to Eve; '' Ohne Zweifel ist hier
unter plasma blos die Eva zu verstehen,"
for Ialdabaoth and his compeers were
thwarted by both.
* Spiritus S. Prime Fomine, p.217.
$ ve. Riva.
HZERESIS CABBALISTICA. 235
Sie quoque vacuos a divina substantia factos, maledictos esse ab {18.1.
eo, ‘et dejectos a ccelo in hunc mundum docent. Sed et serpen- 6% I xxxiv.
tem 'adversus patrem operantem dejectum ab eo in deoreum ὅπ ἢ
mundum : in potestatem autem suam redigentem angelos qui hic
sunt, et ipsum sex filios generasse, septimo ipso exsistente ad
imitationem ejus, quz circa Patrem est, hebdomadis. Et hos
septem dzmonas mundiales esse dicunt, adversantes et resis-
tentes semper generi humano, quoniam propter eos pater illorum
projectus est deorsum.
5. Adam autem et Evam prius quidem habuisse levia et
clara, et velut spiritalia corpora, quemadmodum et plasmati
sunt; venientes autem huc, demutasse in obscurius, et pinguius,
et pigrius ; sed et animam dissolutam et languidam: quippe a
factore tantummodo * insufflationem mundialem habentes, quoad-
usque Prunicos miserata eorum, reddidit eis odorem suavitatis
humectationis luminis: per quam in commemorationem venerunt
1 Throughout, this section is full of
Rabbinical allusions and statements.
Here we have reference to Adam’s fall
from the fourth heaven, in which the
scene of Paradise was laid, to this lower
earth, as we read in the ancient treatise
SOON poy, ny» PIL", Of the Seven
Earths, the correlative of seven firma-
ments. Paradise was the fourth in an
ascending scale, WIN DIN 073
n»nnnn yard nYpn ܘܙ( my pop
"2! Di’ DY ἘΣ yn ܡ( Nin’
Sb) PWN DIN OY ?ܕܒܐ os...
sano mdi "ܠܒ nb" nb voy
$53 ὉΠΡῸ n nsennbn ܡܒܕ ono
pipp 10 mn ede wenn yog noe ܥܪ
à3 TIME) ‘NOW. And when the AL
mighty drove forth Adam from Paradise
he cast him on the lowermost earth, a place
of darkness and void.... And when Adam
came there, fear and dismay and ex-
ceeding great darkness fell upon him, and
the gleam of the flaming sword was ὑπ,
every spot and corner of this earth, so that
he had no place to hide himself... . The
Almighty then raised him to Adamah,
the second in an ascending series, as dt
is said, and the Lord God sent him forth
Srom the garden of Eden, to till the ground
(Adamak), from whence he was taken.
3 adversus patrem. ITaldabaoth was
ignorant of the superior powers of this
system. The serpent Ns was bis off-
spring. Prunicus acting upon Adam
and Eve by the serpent, caused their
defection from Ialdabaoth, but at the
same time their eyes were opened, and
they obtained that knowledge of the
supreme power which was denied to
Ialdabaoth.
8 Being formed, as the book Zohar
on the Song of Solomon says, from the
same dust of which the temple was sub-
sequently formed; pd na'pn x3
ipnpi oos REAP ST ἘΠΕ wren
YT NNDYW) *B3N23 nb»! RINK In
the same way the material from whence
the first parent of the human race was
made, is thus described by the Gnostio
JUSTIN: οἱ τοῦ ᾿ΕΒλωεὶμ ἄγγελοι λαβόντες
ἀπὸ τῆς καλλίστης γῆς, τουτέστιν οὐκ ἀπὸ
τοῦ θηριώδους μέρους τῆς ᾿Ἐδὲμ, ἀλλὰ
ἀπὸ τῶν ὑπὲρ βουβῶνα ἀνθρωποειδῶν
καὶ ἡμέρων χωρίων τῆς γῆς, ποίουσιν τὸν
ἄνθρωπον. HiPPOL. Phil. v. 26.
We have already had occasion to
remark the distinction drawn between
TIDY) and 083, .ܨ 161, n. a.
236 OPHITARUM
1.18. 1. &uam ipsorum, et cognoverunt seipsos nudos et corporis materiam;
GT xxxiv. et cognoverunt, quoniam mortem bajulant, et ' magnanimes ex-
MASS. 1. , ,
xxx.9 sgtiterunt, cognoscentes quoniam ad tempus corpus cireumdatum
est eis: et escas quoque invenisse eos, praeeunte eis Sophia, et
Baliatos coisse invicem carnaliter, et generasse Cain, quem de-
jectibilis serpens cum filiis suis statim suscipiens evertit, et
adimplevit mundiali oblivione, in stultitiam et audaciam immit- um
tens, ita ut et dum fratrem suum Abel occideret, primus zelum et
mortem ostenderit. Post quos secundum providentiam Prunici
dicunt generatum Seth, post *Noream: ex quibus reliquam
multitudinem hominum generatam dicunt, et ab inferiori heb- 6.1
domade in omnem malitiam immissam, et apostasiam *superiori
sancte hebdomade, et idolatriam, et reliquam universam con-
temtionem, cum contraria eis esset semper mater invisibiliter, et
proprium salvaret, hoc est, humectationem luminis. Sanctam
autem hebdomadam septem stellas, quas dicunt planetas, ease
volunt, et projectibilem serpentem duo habere nomina, * Michael
et Samael, dicunt.
1 magnanimes: longanimes would
have been the better word, meaning
patient, μακροθυμοῦντες.
2 ARUND. Norean: i12, puella, of
whom nothing is known.
8 The conjectural emendation of
GRABE makes out a consistent sense, ἃ
superiors sancta hebdomade; having
reference to the defection caused by
Prunicos. The superior hebdomad was
headed by Bythus, the inferior by Jal-
dabaoth.
4 Michael was the first of the μητρι-
Kol ἄγγελοι engendered by 'Edwelu and
"Rddu. See p. 233, note 4. He had in
charge the element of water, as in the
book ΠΣ “NOY it is said, 2ND'D
Ὁ Sw ܙ xin T5 mro mb an
This is in keeping with the notion that
the serpent, or Νοῦς, was the offspring
of Ialdabaoth, who had himself a watery
origin. He was the tutelary angel also
of the Jewish people, from the time
when he wrestled with Jacob. In the
Cabbalistic account of angels Sammael
was the evil spirit that brought about
Iratum autem Ialdabaoth hominibus, quo-
the fall of man by means of the serpent,
and was called the Angel of Death, the
Prince of Air. So in Gen. iii. 6, the
Targum of JONATHAN has NOAS DYDn)
wm Wo Sep NY The woman be-
held Sammael, the Angel of Death. Mat-
MONIDES also in the More Nevochim, τι.
30, says that Sammael is but another
name of Satan, and that he tempted
Eve under the form of the serpent; in
the Commentary also Debarim Rabba he
is called DOW 5S wT DED owe
Sammael, the evil one, chief of derils.
He was also known, according to R.
ELiA8, as Asmodeus. The reading of
Σαμαννὰ is found in THEODORET, καὶ τὸν
ὀφιόμορφον δὲ ἐκεῖνον Μιχαὴλ καὶ Σαμα»-
νὰ ὀνομάζουσι. H. Fab. 1. 14. If it were
not for the translation, and for the Rab-
binical authority for Sammael, this might
be imagined to be a true reading; for
as summed with the Hebdomad, the
Serpentiform Aon made an Ogdoad,
tie. "2D, octavus. Sammael is oer-
tainly a name mali ominis to give to the
symbol of Intellect.
HZERESIS CABBALISTICA. 237
niam eum non colebant, neque honorificabant, quasi Patrem ܬܐܐ
et Deum diluvium eis immisisse, ut omnes simul perderet. GR, 1 xxziv.
Contra stante autem et hic Sophia, salvatos eos esse qui circa zin do
Noé erant in area, propter humectationem illius luminis quod
ab ea erat, per quam iterum adimpletuin esse mundum homini-
bus: ex quibus quendam Abraham elegisse et ipsum Ialdabaoth,
et testamentum posuisse ad eum, si perseveraverit semen ejus
serviens ei, dare ei hereditatem terre. Post per Moysen
eduxisse ex AUgypto eos qui ab Abraham essent, et dedisse
eis legem, et fecisse eos Judsos, 'ex quibus elegisse septem
dies, quos et sanctam hebdomadam vocant. Et unusquisque
eorum suum praeconem assumit ad gloriandum, et Deum
annunciandum, uti et reliqui audientes glorias, servirent et ipsi
his qui a prophetis annunciantur dii. Sic autem prophetas
distribuunt: hujus quidem Ialdabaoth Moysen fuisse, et Jesum
Nave, et Amos, et Abacuo: illius autem Iao, Samuel, et Nathan,
et Jonam, et Micheam: illius autem Sabaoth, Heliam, et Joel,
et Zachariam: illius autem Adonai, Esaiam, et Ezechiel, et
Jeremiam, et Daniel: illius autem Eloi, Tobiam, et Aggeum:
illius autem Orei, Michseam, et Nahum: illius autem ? Astanfei,
Hesdram, et Sophoniam.
6. Horum igitur *unusquisque glorificans suum patrem et
Deum, Sophiam et ipsam per eos multa locutam esse de Primo
1 There is some difficulty in these
words, and GRABE, contrary to his usual
custom, waives it. MABBSURET, consider-
ing that Judaeos is the antecedent to
which ex quibus refers, casta about for
some Greek equivalent for dies apply-
ing to these planetary /Eons, that may
assist to clear the sense. He considers
that ¢dea is such a word, the meaning
being, that Ialdabaoth made the Jews
his peculiar people, and that the seven
ZEons chose each a prophet to glorify
himself. But it is difficult to imagine
that the translator having the word
$áca, or any other such word in his
text, should have rendered it by dies,
thereby confounding a very palpable
and easy meaning. The best way, how-
ever, to look at all these difficulties is
through the medium of the Greek; the
Latin translation was in all probability
suggested by some such words as fol-
low. 'E£ ὧν (χρονῶν scil) ἐκλέξασθαι
τὰς ἑπτὰ ἡμέρας, ds καὶ τὴν ἁγίαν ‘EB-
δομάδα καλοῦσι. Kal εἷς ἕκαστος αὐτῶν
τὸν κήρυκα αὑτοῦ προσλαμβάνει εἰς τὸ
δοξάζεσθαι καὶ ἀπαγγέλλεσθαι τὸν Θεὸν,
ἵνα καὶ ἕτεροι τῶν ἐπαίνων ἀκούοντες,
αὐτοὶ δουλεύσωσι τοῖς διὰ τῶν προφητῶν
ἀπηγγελμένοις θεοῖς. Each deified day οὗ
the week had his ministering prophets.
Cf. the sequel, Horum igitur unus-
quisque glorificans suum Patrem et Deum.
3 The CLenm. ΜΒ. has Astanfi dei.
3 Unusquisque glorificans; the use of
the participle without a finite verb,
though rare in classical writers, is not
wholly unknown, e.g. οὔτε yap ἐν Tav5-
γύρεσι ταῖς κοιναῖς διδόντες γέρα τὰ,
νομιζόμενα, οὔτε Κορινθίῳ ἀνδρὶ προ-
καταρχόμενοι τῶν ἱερῶν. THUOYD. I. 25.
In such cases the finite verb must be
238 OPHITARUM
LIBI. Homine ‘et incorruptibili Zone, et de illo Christo, qui sit sur-
GR: I. xxxiv. gum, dicunt, preemonentem et remorantem homines in incorrup-
x1x.1,12 tibile lumen,et in Primum Hominem, et *in descensionem Christi:
in quibus conterritis principibus, et admirantibus novitatem in
his que a prophetis annuntiabantur, operatam esse Prunicum
per Ialdabaoth nescientem quid faciat, duorum hominum factas
ease emissiones: alterum quidem de sterili Elizabeth, alterum
autem ex Maria Virgine. Et quoniam non haberet eadem ipsa
requiem, neque in ccelo, neque in terra, contristatam invocasse
in adjutorium matrem. Mater autem ejus, Prior Fomina,
miserata est super poenitentia filie, et postulavit a Primo
Homine adjutorium ei mitti Christum : qui et descendit emissus
ad sororem suam, et ad humectationem luminis. Cognoscentem
autem eam, quie deorsum est Sophiam, descendere ad fratrem
ejus, et annuntiasse ejus adventum per Johannem, et preparasse
baptismum peenitentie, et ante adaptasse Jesum, uti descendens
Christus inveniat vas mundum, et uti per filium ejus Ialdabaoth
foemina a Christo annuntiaretur. Descendisse autem eum per
Septem ccelos, assimilatum filiis eorum dicunt, et sensim *eorum
evacuasse virtutem. Ad ipsum enim universam humectationem
luminis concurrisse dicunt, et descendentem Christum in hune
mundum, induisse primum sororem suam Sophiam, et exultasse
utrosque refrigerantes super invicem: et hoc esse sponsum et
sponsam definiunt. Jesum autem quippe ex Virgine per ope-
rationem Dei generatum, sapientiorem, et mundiorem, et jus-
tiorem hominibus omnibus fuisse; 5[in] Christum perplexum
Sophie descendisse, et sic factum esse Jesum Christum.
7. Multos igitur ex discipulis ejus non cognovisse Christi
descensionem in eum dicunt: descendente autem Christo in
supplied from the context; here perhaps
multa locutus est must be understood
from the following sentence. There is
no need to alter the passage, as GRABE
conjectures, to unoquoque glorificante,
much less to supply, as MABSUET pro-
poses, the substantive verb est.
1 The CLERM. MS. omits et incor-
ruptibili one, it was & synonym for
the First Man, and looks like a gloss.
3 The ARUND. has inde, the true
reading may have been ín inde descen-
sionem, els τὴν ἔγθεν κατάβασιν Χριστοῦ.
δ MASSUET observes that the sense
requires descendere ad se fratrem suum.
* The CLERMONT MS. reads eos, in-
ducing the notion that the original
reading may have been eos evacuasse a
virtute; the translators φίλη λέξις.
5 The particle in is omitted in the
CLERMONT, Pass., and Voss. MSS.
and is included in brackets, as super-
fluous. If admitted, we must suppose
eum to have followed it applying to
Jesum Christum, possibly in Xpm may
have wrsen out of ἐπ eum,
ERROR ANTIQUISSIMUS. 239
Jesum, tuno 'coincepisse virtutes perficere, et curare, et annun- LIB,
tiare incognitum patrem, et se manifeste Filium Primi Hominis 9R I xxxiv.
confiteri. In quibus irascentes principes et Patrem Jesu, ope- *** ܬܐ
ratos ad occidendum eum: et in eo cum adduceretur, ipsum
quidem Christum cum Sophia abstitisse *in incorruptibilem
/Eonem dieunt ; Jesum autem crucifixum: non autem oblitum
*suum Christum, sed misisse desuper virtutem quandam in eum,
que excitavit eum in corpore, quod et corpus ‘animale et spiri-
tale vocant: mundialia enim remisisse eum in mundo. Viden-
tes autem discipuli resurrexisse eum, non eum 5cognoverunt, sed
ne ipsum quidem Jesum cujus gratia a mortuis resurrexit. Et
hune maximum errorem inter discipulos ejus fuisse dicunt, quo-
niam putarent eum in corpore mundiali resurrexisse, ignorantes
quoniam caro ei sanguis regnum Dei non *apprehendunt. Con- 1Cor xv. 60.
firmare autem volunt descensionem Christi et ascensionem ex
eo, quod neque ante baptismum, neque post resurrectionem a
mortuis, "aliquid magni fecisse Jesum dicant discipuli, ignorantes
adunitum esse Jesum ° Christo, et incorruptibilem /Eonem*heb-
119.
IU.
domadi: et mundiale corpus animalium dicunt.
1 The CLERMONT MS. reads caspisse,
other MSS. coincepisse, for which it is
difficult to see any reason; the first
syllable possibly had its origin in the
last letter of tunc preceding.
3 The CLERMONT MS. omits tn ; but
it cannot be spared. See p. 228.
3 It is not improbable that the word
Jesus may have been lost in sut, and
that the sentence originally ran non
autem oblitum Jesus sui Christum.
* Which was to the material body,
as the prototypal Adamas was to Adam.
5 There seems to be a double mean-
ing in cognoverunt; the disciples knew
not Jesus invested with a body, xar
οἰκονομίαν, and they certainly knew not
Jesus as he had lived upon earth, be-
cause his body was reeolved again into
its original elements; so HIPPOLYTUS
says that the Saviour'"s last words to
the blessed Virgin, according to the
Ophite interpretation, applied to the
animal and material body alone ; Γύναι,
ἀπέχεις σον τὸν υἱὸν, τουτέστι τὸν ψνχι-
κὸν ἄνθρωπον καὶ τὸν χοϊκόν. Ὑ. 26.
THEODORET also says that they consider-
ed rovs ἀποστολοὺς πλανηθῆναι, νενομι-
Remoratum
κότας τοῦ Σωτῆρος ἀναστῆναι τὴν σάρκα.
Her. F. 1. 14. For ne, ΑΒ. reads nec.
cujus gratia, δι᾿ οὗ.
¢ Apprehendunt, agreeing with the
Syriac 25 which means occupare as
well as hereditare; the Syriac verb
might be rendered by καταλαμβάνειν,
but it is difficult to see how ܘܗܡܬ
μῆσαι, of the Greek text, should be
rendered by apprehendunt.
7 Aliquid magni, the CLERMONT false
reading magnalia que indicates perhaps
the genuine words magna alique, the
equivalent of the Greek μεγάλα 7.
8 The cod. CLAROM. has Christum.
9 MASSUET reads hebdomadali on
the evidence of the Voss. and PASSERA-
TIAN MSS. He also substitutes ani-
male for animalium, but without suffi-
cient authority. GRABXE'S text involves
no material difficulty, and it is followed.
It should be noted that the disciples
are said to have been ignorant of the
fact that Jesus was raised from the
dead, not in a body of flesh, but in a
heavenly body, with which some efflux
of Christ was united, ܘܦܠܝ Noa Noey
were not aware that Christ waa ou
LIB. I.
vii.
240 OPHITARUM ERROR ANTIQUISSIMUS.
autem eum post resurrectionem !xviu mensibus, et *sensibi-
ORT. ܢ litate in eum descendente ”010161886, quod liquidum est: et
xxx. 14.
paueos ex discipulis suis, quos sciebat capaces tantorum myste-
riorum, docuit hzo, et sic receptus est in ccelum, ‘Christo
sedente ad dexteram Patris Ialdabaoth, uti animas eorum, qui
cognoverunt eos, post depositionem mundialis carnis recipiat in
se, ditans semetipsum, patre ejus ignorante, sed ne vidente
quidem eum, uti in quantum Jesus semetipsum ditat in sanctis
animabus, in tantum Pater ejus in detrimentis factus demino-
retur, evacuatus a virtute sua per animas. Jam enim non
habiturum eum animas sanctas, ut rursus demittat eas in szecu-
lum, sed tantum eas que sunt ex substantia ejus, id est, qus
sunt ex insufflatione. Consummationem autem futuram, quando
united for a time with Jesus, but per-
manently, through the incorruptible
ZEon, with the principal Hebdomad,
the archetype of that headed by Ialda-
baoth. The Ophites argued that Christ
(see p. 228), being intimately united with
the incorruptible AXon or Ecclesia and
with the principal Hebdomad, it was
impossible that he should have been
reunited with the mere earthy and cor-
ruptible man after the resurrection ; the
mundiale corpus being common to all
other animals, and therefore inadmis-
sible into the Pleroma. Baur certainly
misses the meaning of IREN.E&US, where
he says, aus den Worten des Ireneus,
scheint geschlossen werden zu müssen,
dass sie diese Vereinigung schon vor
der Taufe Statt. finden liessen. Christl.
Gnosis, p. 190. He is more successful
in explaining the Ophite notion of the
Resurrection of Jesus; Jesus aber wurde
gekreuzigt, doch sandte thm Christus
einen Geist von oben, der seinen Leib
wiedererweckte, doch nur den psychischen
and geistigen, denn das Weltliche liess
er in der Welt. The Greek words in
the final sentence seem to have been,
καὶ τὸ κοσμικὸν σῶμα τὸ τῶν ζώων
φασιν».
1 xviii mensibus. See p. 26. It is
not improbable that this strange mis-
statement may have originated from
abbreviated writing; and heretics with
an imperfect knowledge of our Lord’s
history may have read IH. M. HMY.
(Ἰησοῦς u' ἡμεραῖς) as IH. MHEZL. xviii,
mensibus. So the Saviour's name is com-
puted in the Ep. of BARNABAS, ἰῶτα
δέκα, Ara ὀκτώ" ἔχεις ᾿Ιησοῦν.... Δηλοῖ
οὖν τὸν ᾿Τησοῦν ἐν τοῖς δυσὶ γράμμασι, ¢. 0.
And Crem. AL. Str. vi., τὸ δὲ « καὶ τὸ ἡ
τούνομα σημαίνει τὸ σωτήριον.
3 Sensibilitate, αἰσθήσεως, aa in § 16.
* Didicisse. Perhaps the author
wrote παθεῖν (egisse) ὃ φανερόν, which
the translator rendered as μαθεῖν.
4 Christo sedente ad dextram, i.e.
among those higher /Eons of the prin-
cipal Hebdomad, which were of the
Pleroma and therefore δεξιοὶ with refer-
ence to the lower or left Hebdomad,
headed by Ialdabaoth. 'The emendation
of NEANDER who would substitute Jes
for Christo is unnecessary ; Jesus ist
dann in den Himmel erhoben worden
von dem himmlischen Christus und sits
zur rechten des laldabaoth, wu. s. w.
Genet. Ent. 243. Cf. note p. 267. Die
Stelle Christo sedente ist wie schon Mor
heim bemerkt, offenbar feMerhaft. BAUR'S
words are quoted by STIEREN, and they
confirm GBABE'S text. Die Worte sage
nicht, was man sie sagen ldsst, sondern
vielmehr, dass Christus rechte von Ialde-
baoth, dem Vater Jesu, seinen Sitz ge
habt habe, d. h. im Pleroma, weil mas
das Pleroma und das ausserhalb desselbes
Befindliche wie Rechtes und Linke: wr
terschied.
CAINITZE. 241
tota humectatio spiritus luminis colligatur, et abripiatur in {1B 1
ZEonem incorruptibilitatis. GR L xxxiv.
xxx. 14.
8. Tales quidem secundum eos sententie sunt: a quibus,
velut !Lernzea hydra, multiplex capitibus fera de Valentini
schola generata est. *Quidam enim ipsam Sophiam serpentem
factam dicunt: quapropter et contrariam exstitisse factori Ade,
et agnitionem hominibus immisisse, et propter hoc dictum ser-
pentem omnium sapientiorem. Sed et propter positionem ?in-
testinorum nostrorum per quz esca infertur, ‘eo [7. et] quod
talem figuram habeant, ostendentem absconsam generatricem
serpentis figuree substantiam in nobis.
9. "AAXo: de, ods Kaivous ὀνομάζουσι καὶ τὸν Kaiv Theod. H.
φασὶν ἐκ τῆς ἄνωθεν αὐθεντίας λελυτρῶσθαι, καὶ τὸν Ἡσαῦ,
καὶ τὸν Kope, καὶ τοὺς Σοδομίτας, καὶ πάντας δὲ τοὺς
τοιούτους, συγγενεῖς ἰδίους ὁμολογοῦσι. Kai τούτους ὑπὸ
μηδεμίαν δὲ βλάβην εἰσδέξασθαι"
^ ^ ^ ܙ
μεν τοῦ ποιητοῦ μισηθῆναι,
9. Alii autem rursus Cain a superiore principalitate
dicunt, et Esau, et Core, et Sodomitas, et omnes tales cognatos
suos confitentur; et propter hoc a factore impugnatos, neminem
ex els male acceptos [mala acceptasse].
1 So HrPPOLYTUS says of the Naas-
senes or Ophites; ἀλλ᾽ ἐπεὶ πολυκέφαλός
ἐστιν ἡ πλάνη kal πολυσχιδὴς ws ἀληθῶς
ἱστορουμένη vipa, κατὰ μίαν ταύτης κεφα-
Ads πατάξαντες... ἅπαν τὸ θηρίον ἀναιρή-
σομεν. Philos. V. 11.
3 Τινὲς δὲ αὐτὸν τὸν ὄφιν τῇ σοφίᾳ
συνεῖναί φασι, καὶ ὡς ἐναντίῳ Θεῷ τῷ
ποιητῇ πολεμοῦντα Tov’ Addu ἐξαπατῆσαι
καὶ δεδωκέναι τὴν γνῶσιν, καὶ τούτον
χάριν εἰρῆσθαι φρονιμώτατον εἶναι πάντων
τὸν ὄφιν. Kal τὴν πολνέλικτον δὲ τῶν
ἡμετέρων ἐντέρων θέσιν τοῦ ὄφεως περι-
κεῖσθαι τὸ σῶμα, δεικνῦσαν τὴν ζωογόνον
σοφίαν τοῦ ὄφεως. THrop. Her. Fab.
1.14. Bee also p. 228, n. r.
3 HIPPOLYTUS represents the Ophite
principal Aton, the serpent, as being
represented by the convolutions of the
brain; but νοῦς was typified by the
serpent, and the two ideas symbolise.
This heretical account harmonises to a
VOL. 1.
Sophia enim illud
certain extent with the Jewish Cabbala,
where a principal excellence of the
Androgynous Microprosopus is de-
scribed as forming the internal viscera ;
PATS) NANSN "w^ OVENS IN
yO Jdra Rabba. xu. Moreover this
glory spread out forms the viscera.
4 The CLERM. reading et is proposed
in lieu of GRABE'8 eo, for it returns
better into Greek ; the translator how-
ever read Secxvicay ostendentem, appa-
rently in error for Sexviow ostendunt,
the entire sentence running as follows:
᾿Αλλὰ καὶ διὰ τὴν τῶν ἡμετέρων ἐντέρων
θέσιν, δ᾽ ὧν εἰσφέρεται τὸ βρῶμα, καὶ
διὰ τὸ ἔχειν τοιάνδε τὴν μόρφωσιν, δεικ-
νῦσιν ἀποκεκρυμμένην xk. T. λ. The sen-
tence as it now stands is unintelligible.
δ Οὗτοί φασι τὸν Κάϊν ἐκ τῆς
ἰσχυροτέρας δυνάμεως ὑπάρχειν καὶ τῆς
ἄνωθεν αὐθεντίας. ἀλλὰ καὶ τὸν ᾿Ησαῦ
καὶ τοὺς περὶ Κορὲ, καὶ τοὺς Σοδομίτας"
16
242 HI OMNES
LIB. ܐ * wa ,ܨ < t , 9 « 2 o, 9 ܕ κα
LIBI ἡ yap σοφία ὅπερ εἶχεν ἐν αὐτοῖς, ἀνήρπασεν ἐξ αὐτῶν.
ΟΝ" Kai τὸν προδότη v δὲ Ἰούδαν μόνον ἐκ πάντων τῶν ἀπο-
xxxi. 1.
ܙ ^ ܪ 4 ܢ ^ 4 , 9 ܐ
στόλων ταύτην ἐσχηκέναι THY γνῶσιν φασὶ, Kat διὰ τοῦτο τὸ
τῆς προδοσίας ἐνεργῆσαι μυστήριον. [Προφέρουσι de7.....
quod proprium ex ea erat, abripiebat ex eis ad semetipsam.
Et hsec Judam proditorem !diligenter cognovisse dicunt, et
solum pree ezeteris cognoscentem veritatem, perfecisse proditionis
mysterium: per quem et terrena et ccelestia omnia dissoluta
dicunt. Et confinctionem afferunt hujusmodi, *Jude Evange- 1
lium illud vocantes. Jam autem et collegi eorum conscrip-
tiones, in quibus dissolvere opera Hysters: adhortantur; ?Hy-
steram autem fabricatorem «coeli et terrze vocant: nec enim
aliter salvari eos nisi per omnia eant, quemadmodum et Carpo-
crates dixit. Et in unoquoque peccatorum et turpium opera-
tionum angelum assistere, et operantem *audire audaciam et
immunditiam inferre, ‘id quod inest ei operationi, angeli nomine
dicere: 50 tu angele, abutor opere tuo: O tu 4lla potestas, per- x1
ficio tuam. operationem. Et hoc esse scientiam perfectam, sine
*tremore in tales abire operationes, quas ne nominare quidem
fas est.
3 Ὥστε kal συνταγμάτιόν τι φέρειν
ἐξ ὀνόματος αὐτοῦ, ὃ εὐαγγέλιον τοῦ
Ἰούδα καλοῦσι Kal ἄλλα roa ܟܗ
γράμματα ὡσαύτως πλάττονται κατὰ τῆς
‘Torépas’ ἣν ‘Tordépay τὸν ποιητὴν τοῦ
τὸν δὲ ᾿Αβὲλ ἐκ τῆς ἀσθενεστέρας δυνά-
pews ὑπάρχειν.... They adopted also
the monstrous notions brought by the
. Jews from Babylon, described in p. 233,
n. 3. Ταύτας δὲ ras δυνάμεις τῇ Ede προσ-
πλακείσας γεγεννηκέναι τὸν Κάϊν καὶ
τὸν ᾿Αβέλ x.r.A.. EPIPHAN. Her.xxxvill.
1 ἀκριβῶς ἐπεγνωκέναι. ἘΡΙΡΗΑΝ.
Hor. .ܐ c.
3 Προφέρουσι δὲ αὐτοῦ xal εὐαγγέλιον,
ὅπερ ἐκεῖνοι συντεθείκασι᾽ ἐκεῖνος γὰρ
εὐθὺς τὴν ἀγχόνην ἔλαβε τῆς προδοσίας
μισθόν. Kal τὰ ἀπειρημένα πράττοντες,
ἀγγέλου τινὸς ἐπιλέγουσιν ὄνομα, ὡς
ἐκείνῳ δῆθεν τὴν ἀσέλγειαν χαριζόμενοι"
καὶ τοῦτο ἐφ᾽ ἑκάστης ἰδέας ἀκολάστον
ποιοῦσιν. Elva: γὰρ τοῖς τῆς ἀκολασίας
εἴδεσιν ἰσαρίθμους τινὰς ἀγγέλους λέγου-
σιν, οἱ θεραπεύονται τοῖς δρωμένοις.
ΤΉΣΞΟΣ. H. Fab. 1. 14.
wdyros τούτου τοῦ κύτους, οὐρανοῦ re
καὶ γῆς καλοῦσι. Kal μὴ δύνασθαί φασι
σωθήσεσθαί rwa, ἐὰν μὴ διὰ πάντων
χωρήσωσιν, ὡς καὶ ὁ Kapwoxpdrns λέγει.
ΕΡΙΡΗΑΝ. .ܐ ¢. vid. p.207. ‘Torépa may
be identified with the abortive πάθη of
Achamoth.
4 For audire I would read audere,
and, et quod, for id quod, q.d., and
that which the action imports they express
tn the angel's name.
5 ὁ δεῖνα ἄγγελε, καταχρῶμαί σου τὸ
ἔργον" ἡ δεῖνα ἐξουσία, πράττω cov τὴν
wpüiw. EPIPHAN. J. c.
5 CLERM., but timore AR., Voss.
VALENTINI PROPAGO. 243
CAP, XXIX.
Quibus temporibus fuerunt omnes, qui predicts sunt,
et a quibus initia, et doctrinas acceperunt.
A TALIBUS matribus, et patribus, et proavis eos qui a Va-
lentino sint, sicut ipss sententie et regule ostendunt eos,
necessarium fuit manifeste arguere, et in medium afferre dog-
mata ipsorum, si qui forte ex iis poenitentiam agentes, et con-
vertentes ad unum solum conditorem et Deum factorem univer-
sitatis, salvari possint: reliqui autem non jam abstrahantur a
prava quasi verisimili suasione eorum, putantes majus et ali-
quid altius ab iis scituros se mysterium; sed a nobis bene dis-
centes qus ab illis male docentur, derideant quidem doctrinam
eorum, illorum autem misereantur, qui adhuc in his tam miser-
rimis et instabilibus fabulis tantam elationem assumserunt, ut
meliores semetipsos reliquis propter talem agnitionem, imo ig-
norantiam, arbitrentur. !Delectatio autem eorum hec est;
sive ?adversus eos victoria est sententie eorum manifestatio.
Quapropter conati sumus nos universum male ?compositum vul-
peculse hujus corpusculum in medium producere, et aperte
facere manifestum. Jam enim non multis opus erit sermonibus
ad evertendum doctrinam eorum, manifestam omnibus factam.
Quemadmodum *bestise alicujus in sylva absconditz, et inde im-
petum facientis, et multos vastantis, qui segregat et denudat syl-
vam, et ad visionem perduxit ipsam feram, jam non elaboravit
ad capiendam, videntes quoniam ea fera fera est: ipsis enim
adest videre et cavere impetus ejus, et jaculari undique, et vul-
nerare, et interficere vastatricem illam bestiam. Sic et nobis,
cum in manifestum redegerimus eorum abscondita et apud se
tacita mysteria, jam non erit necessarium multis destruere
eorum sententiam. Adest enim et tibi, et omnibus qui tecum
sunt, ad hxc qu: przdicta sunt exerceri, et evertere nequam
ipsorum doctrinas "et inconditas, et apta veritati ostendere
1 Delectatio, detectio FEUARD. sive,
Fro, sane.
3 GRABE quotes from S. JEROM. adv.
Pel. c. 4. Sententias vestras prodidisse,
superasse est. Patet prima fronte blasphe-
mia. Non necesse habet convinci, quod
sua statim professione blasphemum est.
3 CLERM., but composta? AR., Voss.
* Bestia alicujus. The Greek con-
struction of the genitive absolute.
5 This reading of the CLERM. MS. is
preferable to adduzit, of GR. and Mass.
9 videntes, this enallage may have
arisen from a false reading in the Greek,
such as ὁρῶντες ὅτι for ὁρῶν ὅτι, but
ipsis is no unnatural transition in 8
lively description.
7 et is omitted by GRABE.
16—2
LIB. I. xxix.
GR. I. xxxv.
Cf. i. 15.
244 HI OMNES VALENTINI PROPAGO.
dogmata. Cum igitur hec sic se habeant, quatenus promisi,
secundum nostram virtutem inferemus eversionem ipsorum,
omnibus eis contradicentes in sequenti libro: (enarratio enim
in longum pergit, ut vides) et viatica quoque dabimus ad ever-
sionem ipsorum, occurrentes omnibus sententiis secundum
narrationis ordinem, ut simus non tantum ostendentes, sed et
vulnerantes undique bestiam.
CAP.
II.
III.
VIII.
ARGUMENTA CAPITUM
LIBRI SECUNDI
CONTRA HZERESES.
Ostensio quod neque extra pleroma sit universorum Deus,
neque extra plenitudinem cjus esse aliquid, neque quidem
duos esse deos immenso intervallo ab invicem distantes,
neque virtutem aliquam mundi fabricatricem tn immen-
sum separatam a Patre, et ignorantem eum
Neque iterum in iis que continentur a Patre, alium quen-
dam fabricasse hunc mundum; neque Patrem per alia
adminicula eam, que secundum nos est, fecisse conditio-
nem, sed tantum per Verbum suum: esse autem Condi-
torem eum qui est super omnia Deus; et ipsum Patrem
esse Domini nostri Jesu Christi
Quoniam instabile est Pleroma Valentini discipulorum
Quoniam invisibilis quidem est Pater, sed non incognitus,
neque ignorare eum quidem poterant angeli, licet pluri-
mum deorsum dejecti essent ab co . . . .
Ostensio non esse eam que est secundum nos creaturam
imaginem Pleromatis eorum, neque Demiurgum Uni-
geni . . . . . . .
Quomodo in immensum excidtt de imaginibus eorum sermo
Quam falsa umbra et vacua eorum ostenditur
Ostensio quoniam est et substitit mundi fabricator Deus,
non constat autem esse qui super hunc adinvenitur
Pater
De questionibus et parabolis, quomodo oporteat solvere
ea que queruntur . . . . .
Quoniam substantiam materie labi adjungere non constat;
voluntate autem et virtute Dei constat, et fidem habet. .
Contradictiones his qui sunt a Valentino
Quomodo is sermo qui est de triacontade illorum. concidit
in utroque, et secundum id quod plus est, et secundum
id quod minus .
VOL. I. 16—3
PAG.
251
254
257
261
265
267
270
272
273
274
275
276
XX.
XXI.
XXII.
XXIII.
XXIV.
XXV.
XXVI.
XXVII.
XXVIII.
ARGUMENTA CAPITUM
Quoniam impossibile est separatas esse ab invicem eas que
infra plenitudinem dicuntur conjugationes: adunitis
autem tis, impossibile est Sophiam sine conjuge assump-
sisse labem, aut etiam generasse aliquid . . .
Quoniam in eodem Pleromate non poterat Verbum et Silen-
tium esse . . . . . . .
Quomodo nullius momenti ostenditur. primus ordo emts-
sionis ipsorum . . . .
Quoniam sensus non potuisset. emitti quia ipse emittebat
reliqua: et quid est emissio. . . . .
Quoniam he, que ab iis dicuntur. emissiones, hominibus
congruunt magis quam Deo
Quomodo et hinc ethnici verisimilius de universorum gene-
ratione responderunt et gratius: et quomodo ab ipsis
qui sunt a Valentino initia. sumpserunt, ܣܣ sunt
secundum eos regule . .
Questio de omni specie emissionts, et de Pleromatis incon-
sequentia .
Quoniam si quis transmotus fuerit a Demiurgo, in multos
Deos et infinitos mundos excidere eum necesse est
Quoniam que nobis qui sumus ab Ecclesia, imputant. ἐξ
qui sunt a Valentino, illis rursus imputant hi qui sunt
a Basilide, et illis item alii .
Ostensio quoniam Logos in diminutione non est prolatus :
et Quomodo secundum hereticos voluntas Patris in-
venitur fecisse ignorantiam et labem
Quoniam Sophia nunquam in ignorantia et tn demino-
ratione est
Ostensio quomodo neque Enthymesis sine Aone propriam
habuerit substantiam, neque passio sine Enthymesi est .
Quoniam neque dissolvi, neque pati Aton poterat, cum
esset. spiritalis, et in his que similia erant conversans .
Quoniam Patris exquisitio et investigatio magnitudinis
ejus, neque passionem neque labem, sed statum perfectionis
faciebat in /Eone
Quoniam non capit Aonem infra Pleroma desiderium
passionis percepisse
Quomodo de semine ipsorum sermo universus tnstabilts
ostenditur : et quoniam non ignoravit. Demiurgus in
eum seminis depositionent
PAG.
276
278
280
283
286
303
304
306
308
312
313
314
315
316
ib.
CAP.
XXIX.
XXX.
XXXI.
XXXII.
XXXIII.
XXXIV.
XXXV.
LIBRI SECUNDI CONTRA HZERESES. 247
Quoniam si in eum depositum fuisset semen, non potuisset
ignorare ea que sunt super eum . . ܘ
Quomodo contraria de Matre et Labe ejus consilia de-
creverunt
Quod neque conceptio neque generatio seminis fuerit
Quoniam exsolutionem Purabolarum impropriam et in-
convenientem fictionis suc faciunt.
Ostensio quod uno anno non preconaverit Dominus post
baptismum ; sed omnem habuisse cetatem
Quomodo destruitur qui est de numeris ipsorum et nomini-
bus sermo
Quoniam secundum Legem neque imagines, neque figure
exsistunt Plenitudinis ipsorum, sed nec figure esse
possunt
XXXVI. Quomodo omnis numerus constare potest ex Scripturis,
et typus dici omnis argumenti. De diebus, et horis, et
mensibus, et vocabulis, et syllabis; de Amen, et nonaginta
novem ovibus, ex qwibus una perüt et inventa est;
et quoniam non possit constare per numeros veritas
XXXVII. Ostensio quod nec secundum formam Pleromatis eorum
facta sint, que facta sunt, neque rursus vane et prout
evenit . . .
XXXVIII. Ostensio quoniam Demiurgus non sit supergressibilis mente,
neque super eum alteram divinitatem esse
XXXIX. Quid sit quod a Paulo dictum est, Scientia fat, dilectio
XL.
XLI.
XLII.
XLIII.
XLIV.
autem cedificat
Quomodo oportet Parabolas exsolvi
Quoniam omnem agnitionem non possumus habere in hac
ita: et, quo sunt quc a nobis possunt exsolvi, et que
sunt que remittuntur Deo fabricatori . .
Ostensio quoniam Nus Logos, et Logos Nus, et Nus ipse est
Pater omnium : quomodo de emissionibus eorum sermo
ostendit Patrem compositum, et non simplicem, nec uni-
formem: et, quoniam non est verisimile, Verbum Dei
tertiam habere a Patre emissionem
Quomodo Dominus quedam concedit Patri, et quce causa
est propler quam diem et horam a nemine altero cog-
nosci ait, nisi a solo Patre
De natura anime.
Quoniam secundum illorum sermonem, cum animo ser-
ventur, necesse est et corpora participare salutem
ܬܢ ܟܠ
Pad.
317
318
$19
321
328
332
837
838
832
344
345
347
349
353
356
a AB
248 ARGUMENTA CAPITUM LIBRI SECUNDI, ETC.
CAP.
XLV.
XLVI.
XLVII.
XLVIII.
XLIX.
L.
LI.
Ostensio quod anime eorum secundum suas regulas, sive
argumentum, non possint participare salutem
Quonam in nullo potest interior illorum homo supergredi
Demiurgum : et quoniam non est verisimile, hos quidem
spiritales esse, Demiurgum autem antmalem — . .
De assumtione Apostoli usque ad tertium colum ; et cur
dixit, sive in corpore, sive extra corpus: necnon, os-
tensio quod non sit animalis Demiurgus . . .
Quomodo ea qua adversus Valentinum dicuntur, omnem
evertunt hoeresin
Eversio Hereticorum omnium in tts, quibus non communi-
cant cum Valentino . . . . . .
Ostensio quod non transeant anime in alia corpora
Ostensio quod non bibant, secundum Platonem, oblivionis
poculum . .
Ostensio quoniam corpus non est oblivio
Quoniam in corporis communione non amittit suas virtutes
anima
Ostensio quod unusquisque nostrum suam habet animam,
sicut et suum corpus .
Quomodo perseverant anima, corporis habentes as figuram
Quomodo anime, cum sint generabiles, in futurum incor-
ruptibiles perseverant
Eversio Basilidis colorum fabricationis
Ostensio quoniam prophete non a variis diis fecerint pro-
phetationes, sed ab uno et eodem : et expositio Hebrai-
corum nominum eorum qua in prophetis posita eunt
PAG.
360
361
365
. 384
IS.
SANCTI IRENAI
CONTRA HERESES.
LIBER Il.
PRAEFATIO.
In primo quidem libro, qui ante hunc est, arguentes ! falsi
nominis agnitionem ostendimus tibi, dilectissime, omne ab his
qui sunt a Valentino per multos et contrarios modos adinven-
tum esse falsiloquium; etiam sententias exposuimus eorum qui
priores exstiterunt, discrepantes eos sibimetipsis ostendentes,
multo autem prius ipsi veritati. Et Marci quoque magi senten-
tiam, cum sit ex his, cum operibus ejus omni diligentia exposui-
mus, et quanta ex Scripturis eligentes adaptare conantur fic-
tioni suze, diligenter retulimus: et quonam modo per numeros,
et per viginti quatuor elementa *alphabeti veritatem affirmare
conantur et audent, minutatim ?perexivimus. Et quemadmo-
dum conditionem secundum imaginem invisibilis apud eos Ple-
romatis factam dicunt, et quanta de Demiurgo sentiunt aoc
docent, renuntiavimus, et progenitoris ipsorum doctrinam Si-
monis magi Samaritani, et omnium eorum, qui successerunt ei,
manifestavimus. Diximus quoque multitudinem eorum, qui
sunt ab eo Gnostici, et differentias ipsorum, et doctrinas, et
successiones annotavimus, queeque ab eis haereses instituts sunt
omnes exposuimus. Et quoniam omnes a Simone heretici
initia sumentes, impia et irreligiosa dogmata induxerunt in
hanc vitam, ostendimus ; et redemtionem ipsorum, et quomodo
initiant eos qui perficiuntur, et ‘adfationes eorum, et mysteria
1 Ψευδώνυμον γνῶσν.. The Apostle’s
term, 1 Tim. vi. 20.
2 Written possibly A B as in the
preceding book, p.147,162,177. Hence
the CLERM., Voss. and Merc. 11. MSS.
have Alpha e Beta.
3 perexivimus.
4 adfutiones.
Grece διεξήλθομεν.
MASBSUET replaces
GRABE'’s factiones with this word on
the authority of the CLERMonT MS.,
the Voss. copy having affectiones.
Allusion is clearly made to the mystical
words used by the Marcosians, see I.
xiv. 8.3, 4. The author perhaps wrote
wpopphoes, which the translator read as
προσρήσεις.
250 LIB. II. PRZEFATIO.
manifestavimus; et quia unus Deus conditor, et quia non
postremitatis fructus, et quia neque super illum, neque post
eum est aliquid. In hoc autem libro instruemus, que nobis
apta sunt, et qua permittit tempus, et evertemus per magna
capitula omnem ipsorum regulam: quapropter quod sit ! detectio
et eversio sententim ipsorum, operis hujus conscriptionem ita
titulavimus. Oportet enim absconditas ipsorum conjugationes
per manifestarum conjugationum indicium et eversionem *By-
thum dissolvere, et quoniam neque fuerit aliquando, neque sit,
accipere ostensionem.
1 STIEREN inserta εἰ from the Voss. sem dissolvere, et Bythum quoniam etc.,
MS., but it is better away. but possibly the particle e£ may have
3 GBABE proposes a transposition of been lost that served to connect Bythum
the word Bythum, and to read, Eversio- with the preceding context.
eee me .-.
DEUS OMNIUM PLEROMA. 251
LIB. 11.1.1.
GR. II. 1.
MASS.II.1.1.
CAP. I.
Ostensio quod neque extra pleroma sit universorum Deus,
neque extra, plenitudinem ejus esse aliquid, neque
quidem duos esse deos «mmenso intervallo ab invicem
distantes, neque virtutem aliquam mundi fabricatri-
cem in wmmensum, separatam a, Patre, et ignorantem
eum.
l. Benz igitur habet a primo et maximo capitulo inchoare
“nos, ἃ Demiurgo Deo, qui fecit ccelum et terram et omnia quse
in eis sunt, quem ii blasphemantes ! extremitatis fructum dicunt:
et ostendere, quod neque super eum neque post eum est ali-
quid: neque ab aliquo motus, sed sua sententia et libere fecit
omnia, eum ait, solus Deus, et solus Dominus, et solus Conditor,
et solus Pater, *et solus continens omnia, et omnibus ut eint
ipse prestans. ?Quemadmodum enim poterit super hunc alia
plenitudo, aut *initium, aut potestas, aut alius Deus esse: cum
oporteat Deum horum omnium pleroma in immenso omnia cir-
cumcontinere, et circumcontineri a nemine? Si autem extra
illum est aliquid, jam non omnium est pleroma, neque continet
omnia. Deerit enim pleromati, aut ei qui sit super omnia Deo,
hoc quod extra eum dicunt. Quod autem deest, et delibatum
est ab aliquo, *hoc non est omnium pleroma. Et terminum
autem et medietatem et finem habebit ad eos qui sunt extra
1 extremitatis fructum, the same
Greek terms are rendered in the preface
as postremitatis fructum, and II. xxxv.
as Labis fructum ; the two first being a
literal translation of the word ὑστερή-
ματος kapwós. The latter, a labendo;
in sensu obstetricio. So S. JEROM, as
quoted by GRABER, says in Nahum i. 11:
Annon videtur esse adversus Deum ma-
litia et prevaricatio dicere quod Valen-
tinianus, quasi abortivum errantis sapten-
tie extremum editum Creatorem. THe
Cainites called the Demiurge ὑστέραν,
p. 242, compare also EPIPHANIUS, Her.
xxxviII note, ibid. But the Mar-
cosians affirmed that Demiurge was
the emanation of three successive onic
abortions, see n. 1, p. 163.
3 ef solus omnia continens, καὶ μόνος
πάντα κρατῶν, unde παντοκράτωρ.
8 TERTULLIAN argues in a similar
way: ܐܘܬ enim Creator, ex hoc εἰ
Deus, εἰ indubitans Deus, quia omnia
ipsius, nihil extraneum illi: ita et alius
idcirco non Deus, quia omnia non gus,
tdeoque οἱ extranea. Denique universitas
Creatoria est: jam nec locum video Des
alterius. Plena et occupata sunt omnia
suo auctore. Si vacat. aliquid spatit
alicujus divinitati in creaturis, plane
false vacabit. 'TERT. c. Marc. 1. τι, of.
The Three Creeds; Art. faith in One God.
4 Initium. ἀρχὴ should have been
rendered principium, as editors observe.
5 The ARUND. MS. omits hoc, and
it is scarcely wanted.
252 DEUS
eum. Si autem finis est in ea qure sunt deorsum, initium est et .1.1 .ܐܐ ܐܝܐ
MABS.II.L2. in ea qui sunt sursum. Similiter autem et ex reliquis partibus
necessitas est omnis id ipsum experiri, et ab eis qui foris sunt
contineri et determinari et includi. Is enim qui est deorsum
finis, necessario omni modo circumscribit et circumdat eum qui
finiatur in eum. Et iterum secundum eos, Pater omnium,
(quem videlicet et Proonta et Proarchen vocant,) cum ple-
romate ipsorum, et ! Marcionis benus Deus, in aliquo conditus
et reclusus et 8 foris circumdatus ab altera principalitate, quam
necesse est majorem esse; quoniam id quod continet, eo quod
continetur majus est: quod autem majus est, id et firmius est,
et magis Dominus: et quod majus est et firmius et magis
Dominus, hoc erit. Deus.
2. Cum enim sit secundum eos et aliud quid, quod quidem
extra pleroma esse dicunt, in quod et superiorem erraticam
virtutem descendisse opinantur, necesse est omni modo, aut
continere id quod extra est, contineri autem pleroma; (alioquin
non erit extra pleroma: si enim extra pleroma est aliquid, intra
hoc ipsum, quod extra pleroma dicunt, erit pleroma, et conti-
nebitur pleroma ab eo quod est extra; cum pleromate autem
subauditur et primus Deus), aut rursus in immensum distare et
separata esse ab invicem, id est et pleroma et quod est extra
illud. Si autem hoc dixerint, tertium quid erit, quod in
immensum separat pleroma et hoc quod est extra illud; et hoc
tertium *circumfinit et continebit utraque, et erit majus tertium
hoc et pleromate et eo quod est extra illud, sicut in suo sinu
continens utraque: et in infinitum de his qu: continentur, et
de his qua continent, incidet sermo. Si enim tertium hoc
initium habebit in superiora et finem in inferiora, omnino
9. 115.
1 Marcionis bonus Deus. See p. 216.
TERTULLIAN also ascribes to Marcion
Stoicis venerat. The reader is more
especially referred to the argument of
the same belief in the duality of eternal
principles. Ponticus duos deos affert,
lanquam duas symplegadas naufragüi
sui: quem megare non potuit, id est,
Creatorem, id east nostrum: et quem
probare non poterit, id est suum...
Marcion dispares deos constituit, alterum
judicem, ferum, bellipotentem: altcrum
mitem, placidum, et tantummodo bonum
atque optimum. c. Marc. 1. 2, 6. Again,
de Prascr. Hereticorum, 7: Inde Mar-
cionis Deus melior de tranquillitate; a
TERTULLIAN in the first book c. Mar-
cionem. See note, p. 216, 217.
3 circumfinit, or as the older editions
have circumdefinit, the translation pro-
bably of περιορίσει, and which would
require the future as GRABE has ob-
served, ego mallem futurum circumfnid.
The reading here suggested agrees with
the sequel, Continebuntur enim et cir-
cumfinientur, &c.
8 The CLERMONT MS. has omni
necessitate est, which is perhaps the
OMNIUM PLEROMA. 253
necessitas est et a lateribus definiri illud, vel inchoans vel LIB. IT i2.
! desinens ad alia quedam: et illa rursus, et alia quee sunt sur- MASS.ILis.
sum et que deorsum, ad alia quedam habebunt initia, et hoc
usque in infinitum, ut nunquam stet eorum excogitatio in uno
Deo, sed per occasionem plus quam est querendi in id quod
non sit excidat, et absistat a vero Deo.
3. Similiter autem hec et adversus eos qui sunt a Marcione
aptata sunt. Continebuntur enim et cireumfinientur et duo
Dei ejus ab immenso intervallo, quod separat eos ab invicem.
Sic autem ad excogitandum est necessitas secundum omnem
partem multos deos immensa separatione distantes, ab invicem
quidem inchoantes, ad invicem autem *finientes: et illa ratione
qua nituntur docere super fabricatorem cceli et terre esse ali-
quod pleroma aut Deum, eadem ratione utens quisque adstruet
super pleroma alterum esse pleroma, et super illud rursus aliud,
et super Bythum aliud pelagus Dei, et a lateribus autem
similiter eadem esse: et sic in immensum excidente sententia, et
semper necessitas erit excogitare altera pleromata, et alteros
Bythos, et nunquam aliquando consistere, semper querentes
M. 17. alios prseter dictos. rit autem incertum, utrumnam hec sint
deorsum, que sunt secundum nos, an hzc ipsa superiora sint;
et qux dieuntur ab eis sursum, utrumnam sursum an deorsum
sint : et nullus status neque firmitas continebit sensum nostrum,
sed in immensos mundos et indeterminatos deos excedere
necessitas erit. .
4. Et cum hee sic se habeant, unusquisque Deus suis
contentus erit, et non curiose aget de alienis: si quo minus,
injustus erit et avarus et cessans esse quod Deus est. Et
unaqueque ?econditio suum fabricatorem glorificabit, et ipso
*sufficiens erit, et alterum non cognoscet: si quo minus, apostata
justissime ab omnibus 5judicata, dignissimam concipiet poenam.
9.116. Oportet, enim aut unum esse qui omnia continet, et in suis fecit
unumquodque eorum que facta sunt, quemadmodum ipse voluit,
aut multos rursus et indeterminatos factores et deos, ab invicem
quidem incipientes, ad invicem autem desinentes per omnem par-
tem: et alios omnes a foris ab altero quodam majore contineri,
genuine reading, the translator having 4 ἱκανὸς, "IY. Ruth i. 20.
read πᾶσῃ ἀνάγκῃ ἐστι τὸ ὁρίζεσθαι. 5 Perhaps ἐλεγχθεῖσα stood in the
1 CL., but deficiens AR. Greek ; if so, for judicata we may read
3 CL. definientes. indicata. In the preface we had in-
3 conditio, i.e. κτίσις. dicium as the equivalent for € eyes.
254 DEUS OMNIA
et velut inclusos et manentes in suis unumquemque eorum .4 .1 .ܐܐ ܐܐ
ΜΑΒΒ. 11.1.5, confiteri necessitas erit, neminem autem horum omnium esse
Deum. Deerit enim unicuique eorum partem minutissimam
habenti ad comparationem omnium reliquorum, et solvetur
Omnipotentis appellatio, et necessitas erit in impietatem cadere
talem sensum.
CAP. II.
Neque iterum, in ws que continentur a Patre, alium
quendam, fabricasse hunc mundum ; neque Patrem
per alia adminicula eam, que secundum nos est,
fecisse conditionem, sed, tantum per Verbum suum:
esse autem Conditorem eum qui est super omnia
Deus; et tpsum Patrem esse Domini nostri Jesu
Christi.
1. Qui autem ab angelis mundum dicunt fabricatum, vel
ab alio quodam mundi fabricatore, preter sententiam ejus qui
super omnia Pater est, primo quidem ex hoc ipso peccant,
preter voluntatem primi Dei talem et tantam conditionem
angelos fecisse dicentes: quasi efficaciores sint angeli quam
Deus, aut rursus quasi ille negligens sit, aut minor exsistens, aut
nullam curam habens eorum qua in propriis ipsius fiant, utrum-
nam male an bene fiant, ut illud quidem dissipet et prohibeat,
alterum autem laudet et gaudeat: hoc autem ne homini quidem
solerti applicet quis, 'quanto magis Deo? Post deinde dicant
nobis, Utrumnam in his que ab illo continentur, et in propriis
ejus, fabricata sunt hsc, an in alienis et extra eum positis?
Sed si quidem dicant extra eum, similiter omnia preedicta
inconvenientia occurrent eis, et includetur primus Deus ab eo
qui extra eum est, in quo et desinere eum necesse erit.
2. Si autem in illius", valde vanum erit preter senten-
tiam ejus, in ejus propriis, ab angelis et ipsis qui sunt 3 potes-
tatis ejus, aut ab alio quodam dicere fabricatum esse mundum,
aut quasi non omnia prospiciat ipse, que sint in suis, ut
1 quanto magis, following the Greek τῶν ἐῤῥωμένην τὴν διάνοιαν, μήτιγε ἐπὶ
construction, but meaning quanto minus. Θεοῦ.
GRaABE quotes a similar passage from 3 propriis is cancelled, no MS.
EPIPHANIUS in speaking of Ptolemeus, has it.
Her. xxxii. 2: Τοῦτο οὐκ ἃν οὐδὲ ἐπὶ 8 The CLERM. and ΑΒ. reading. The
rov λαμβάνοιτο παρά τινι τῶν ἐχόν. — Vosa. MS. has in potestate. :ܗܗ
PRZEDESTINAVIT. 255
non sciat que ab angelis futura sunt. Si autem non preter 118.11. n.2.
voluntatem ejus sed volente et sciente, quemadmodum quidam ™48s. 1r. i
opinantur, jam non angeli vel mundi fabricator cause erunt ————
fabricationis istius, sed voluntas Dei, Si enim mundi fabricator
est, angelos ipse fecit, aut etiam causa creationis eorum ipse
fuit, et mundum ipse videbitur fecisse, qui causas fabricationis
ejus preeparavit. Licet per longam successionem deorsum
angelos dicant factos, vel mundi fabricatorem a primo Patre,
quemadmodum Basilides ait, nihilominus id quod est causa
eorum 406 facta sunt, in illum qui prolator fuit talis successionis,
recurret: quemadmodum in regem !eorrectio belli refertur,
qui preparavit ea que sunt causa victori; et conditio hujus
civitatis, aut hujus operis, in eum qui preparavit causas ad
perfectionem eorum qua deorsum facta sunt. Quapropter
non jam securim dicimus concidere ligna, vel serram secare, sed
hominem concidere et secare rectissime quis dicat eum, qui
ipsam securim et serram ad hoc fecit, et multo prius armamenta
6.117. Omnia, per que fabricata sunt securis et serra. Sic igitur
juste secundum illorum rationem, Pater omnium dicetur fabri-
cator hujus mundi, et non angeli, neque alius quis mundi
fabricator, przeter illum qui fuit prolator, et *prius causa factionis
hujusmodi przeparationis exsistens.
3. Sit fortasse hic sermo suasorius aut seductorius apud
eos, qui ignorant Deum et ?[qui] hominibus assimilant eum
inopibus, et his qui non possunt statim aliquid ex parato fabri-
M. 113. care, sed indigentibus multis organis ad eorum fabricationem:
non autem verisimilis in totum apud eos, qui sciunt. quoniam
nullius indigens omnium Deus verbo condidit omnia et fecit;
neque angelis indigens adjutoribus ad ea, qus fiunt, neque
virtute aliqua valde inferiori ab illo, et ignorante patrem ; neque
aliqua labe, neque ignorantia, ut is qui inciperet eum cognoscere,
*homo fieret: sed ipse in semetipso, secundum id quod est
inenarrabile et inexcogitabile nobis omnia preedestinans, fecit
quemadmodum voluit ; omnibus consonantiam, et ordinem suum,
1 Interpres non satis apte κατόρθωμα 3 CLERM. and AL., but Voss. primus.
tel κατόρθωσιν πολέμου vertit. belli cor- 3 qui is not in the CL. or AB. MSS.
rectionem, cum potius bellicum successum It would have no place in the Greek.
significet ; πόλεμον enim κατώρθωσε, qui 4 GRABE misses the meaning, by
bellum ex animi sententia confecit: quem- applying to the redeemed that which
admodum et κατορθοῦν σωφροσύνην idem — the author says of the Redeemer: in the
est quod omnes temperantie numeros Greek there is no ambiguity, ἵνα ὁ μέλ-
implere Bill. lib. τ. Obs. S. c. 33. Awy γνῶναι αὐτὸν, ἄνθρωποι “ἰἔνττολ.
256 DEUS OMNIA PRZEDESTINAVIT
LIB. .ܐܐ i.3. et initium creationis donans; spiritalibus quidem spiritalem et
MASS. 11. ii. invisibilem, et superccelestibus coelestem, et angelis angelicam,
— ———— et animalibus animalem, et natantibus aquatilem, et terrigenis
terrigenam, omnibus aptam !zqualitatis substantiam: omnia
autem quie facta sunt, infatigabili Verbo fecit.
4. Proprium est enim hoc Dei supereminentie, non indi-
gere aliis organis ad conditionem eorum, que fiunt: et idoneus
[i. e. Λόγος] est et sufficiens ad formationem omnium proprium
ejus Verbum, quemadmodum et Johannes Domini discipulus ait
de eo; Omnia per ipsum facta sunt, et sine tpso factum est nihil.
In omnibus autem est et hic qui est secundum nos mundus.
Et hic ergo a Verbo ejus factus est, sicut scriptura Geneseos
dicit, omnia qua sunt secundum nos fecisse Deum per *Ver-
bum suum. Similiter autem et David exsequitur: Quoniam
ipse. dizit, et facta sunt: ipse mandavit, et creata sunt. Cui
igitur magis credemus de mundi fabricatione, hisne qui przedicti
sunt hereticis sic fatua et inconstantia garrientibus; an disci-
pulis Domini, et fideli famulo Dei Moysi et Prophet?! Qui
et primo genesim mundi enarravit, dicens: In principio Deus
fecit calum et terram, et deinceps reliqua omnia: sed non dii,
neque angeli.
5. Quoniam autem hic Deus est Pater Domini nostri Jesu 9.1t
Christi, et *de hoc Paulus Apostolus dixit: Unus Deus * Pater,
Joh. i. 3.
Psal. xxxii. 9.
et Psal.
exl iiL δ,
Ephes. iv.
1 cqualitatis, ὁμοιότητος, ARUND., but
qualitatis Voss. and CLERM.
3 e.g. And God said. Quomodo
et inter alios MM lib. contra
Praxean cap. 5. philosophatus est, ita
scribens: Ut primum Deus voluit ea,
que cum Sophie ratione et Sermone
(λόγῳ) disposuerat intra se, in substan-
tias et species suas edere, ipsum primum
protulit sermonem—ut per ipsum fierent
universa. Unde mox citat verba Genc-
geos, ubi dixit Deus: Fiat lux &c. GR.
3 The reading of the Cr. and Am.
MSS.
4 Pater. In nostris Grecis et Vulgatis
Latinis Novi Testamenti Codicibus legitur :
Kal πατὴρ πάντων, Et Pater omnium ܕ
quomodo Firmilianus quoque Epist. 75
tater Cyprianicae, hunc. Apostoli locum
citavit. Sed in Irenci Codice tam copula-
(ita kal, quam vox πάντων defuisse vide-
tur, quia sine utraque verba S. Pauli
allegavit, non inodo hic, sed et lib. Iv.
cap. 37. (Alterum enim locum lib. 1v.
c. 52. corruptum esse in Notis 1bi moneo.)
Neque omnium ab Auctore nostro lectum
Suisse, exinde colligo, quia Deum Patrem
respectu Jesu Christi hic dictum accepit.
Et copula καὶ quidem abest etiam a ,ܐ
stone Syriaca ac zEthiopica, nec non
apud Chrysostomum in Comment. ad
hunc locum; sed qui vocem omnium
omiserit, excepto Irenco, novi neminem.
Quanquam. in loco parallelo τ Corinth.
viii. 6, ipse Apostolus omiserit, simpli-
cuter ponens: els Θεὸς ὁ πατὴρ, ἐξ οὗ rà
πάντα. Unus Deus Pater, ex quo omnia.
GRABE. The CLERM. reads ܐ ipse per
omnia ܇ may not this express the Syriac
varia lectio Ne) ܘܗܘ ܒܝܕ instead
of ܗܡܝܕ ܩܠ Syr. also ܘܒܒܠܝܢ
ET FECIT. 257
qui super omnes, et per omnia, et in omnibus ‘nobis; jam quidem LIB. ru. s.
ostendimus unum esse Deum: ex ipsis autem Apostolis, et ex MASS. II. ii.
Domini sermonibus adhuc ostendemus. Quale enim est, Pro- ————
phetarum et Domini et Apostolorum relinquentes nos voces,
attendere his nihil sani dicentibus?
CAP. III.
Quoniam. «nstabile est Pleroma Valentini discipulorum.
1, IwsrABILIS igitur qui est secundum eos Bythus, et id
quod est hujus pleroma, et Marcionis Deus. Siquidem, quem-
admodum dicunt, extra se habet subjacens aliquid, quod vacuum
et umbram vocant, et vacuum hoc majus pleromate ipsorum I i.7,sub
ostenditur. Instabile est autem et hoc dicere, infra ?se omnia
continente eo, ab altero quodam fabricatam esse conditionem.
Oportet enim illos necessario vacuum aliquid et informe con-
fiteri, in quo fabricatum est hoc quod est universum, infra
spiritale Pleroma; et informe hoc, *utrum presciente Propatore
qui in eo futura erant, ex studio sic reliquisse, an ignorante?
Et si quidem ignorante, jam non omnium erit prescius Deus.
Sed nec quidem causam reddere habebunt, propter quam rem
locum hune temporibus tantis otiosum sic reliquit. Si autem
preescius est, et mente contemplatus est eam conditionem, que
in eo logo futura esset, ipse fecit eam qui etiam preformavit
eam in semetipso. Quiescant igitur dicere ab alio factum esse
mundum: simul enim ac mente *cepit Deus, et factum est hoc
quod mente conceperat. Nec enim possibile erat alium quidem
mente concipere, alium vero facere, qus ab illo mente concepta
fuerant. Sed aut sternum mundum mente concepit secundum
eos hereticos Deus, aut temporalem : que utraque incredibilia.
Sed si quidem seternum eum mente concepit, et 5spiritalem et
, 19.
119.
1 Nobis. In Grecis nostris. Codd.
est ὑμῖν. Sed nobis prater Irenceum hoc,
aliisque locis ante dictis, habent Firmi-
lianus tn citata. Epistola, Hilarius in
Comment. ad hunc locum, Scholiastes
apud Hieronymum; quamvis ipse Hiero-
nymus in Commentario suo neutrum
horum agnoscat, sicut et deest in Codice
Alexandrino aliisque, quoe recenset D.
Millius in sua Novi Testamenti editione.
GB. ipse is added from the CL.
3 The CLERM. omits se. τὰ κάτω πάντα.
8 Utrum...an. Ita minus recte 5j...
hoc loco vertit Interpres, sensumque inde
obscuram reddidit. Repone ttaque, aut
...aul. GR. presciente CL., AR.
4 cept. STIEBEN proposes concepit,
but since ἔλαβεν is used as συνέλαβεν,
so ἔλαβεν ἐν τῇ ἐννοίᾳ may fairly
be considered as expressing mental
conception.
5 GRABE omits spiritalem εἰ, which
the MSS. have. His, mallem :nvisibi-
lem, is echoed by ܘ̄ܠܥ ܘܬܠ legentiom
LIB. II. iii. 1.
GR. 11. iii.
MASS. 1I. iii
258 LABES
visibilem, talis et factus fuisset. Si autem talis ! qualis est, et
: ipse fecit eum talem, qui talem quidem mente conceperat; aut
in ’preesentia Patris voluit esse eum secundum mentis concep-
tionem talem, et compositum, et mutabilem, et transeuntem.
Cum autem sit talis, qualem Pater deformaverat apud semet-
ipsum, *dignam esse Patris fabricationem. Quod autem a Patre
universorum mente conceptum est et praeformatum sic, quemad-
modum et factum est, labis esse dicere fructum, et ignorantiz
prolationem, magne blasphemie est. Erit enim secundum illos
Pater omnium secundum suam mentis conceptionem in pectore
suo labis emissiones et ignorantis fructus generans: quse enim
mente conceperat, hec facta sunt.
2. Causa igitur quzrenda est hujusmodi dispositionis Dei,
sed non fabricatio mundi alteri adscribenda : et ante preparata
omnia dicenda sunt a Deo, ut fierent, quemadmodum et facta
sunt, sed non umbra et vacuitas confingenda est. Caeterum,
unde vacuitas? queeretur, utrum ab omnium Patre et prolatore
secundum eos et ipsum prolatum, et est ‘sequalis honore et
cognatum reliquis /Eonibus, forte autem et antiquius ipsis. Si
autem ab eodem emissum est, simile est ei qui emisit, et his cum
quibus emissum est. Necessitas ergo erit omni modo, et Bythum
ipsorum cum Sige vacuo similem esse, hoc est vacuum esse: et
videtur εἰ invisibilem, and STIEREN'S
malim invisibilem ; the Benedictine
editor imagines the Greek copy to have
had θεωρητὸν, sola snente. percipiendum,
which the translator misunderstood
as referring to sensible perception ; but
visibilem quite satisfies the sense, of
which the following Greek words may
be considered to be the exponent ; ἀλλ᾽
el μὲν αἰώνιον αὐτὸν τῇ ἐννοίᾳ συνεί-
ληῴεν, ὁρατὸν δὲ, γέγονεν ἂν τοιοῦτος,
the sense being, but if it had pleased
God to conceive an eternal, though visible
world, it would have been so, &c. &c. In
the preceding sentence, the author puts
as a necessary alternative either that
God conceived the world’s existence from
all eternity, or in time: both cannot be
true, utraque [ἀμφότερα] incredibilia.
1 ie. factus est.
3 There is no MS. evidence for Pre-
scientia, as suggested by GRABE. The
reader will observe that therb are three
suppositions advanced by the author:
that the world, as some heretics aaserted,
was eternal ; that it was created in time,
with no previous idea of it in the Divine
mind ; or that it existed as a portion of
the Divine counsels from all eternity,
though with no temporal subsistence
until the time of its creation, and of this
the author now speaks; the words ta
praesentia. Patris, or ἐν τῇ τοῦ Πατρὸς
παρουσίᾳ (f. l. προουσίᾳ), implying eter-
nal ideality in the Divine Mind. The
CLERM. copy has voluit, GB. volunt.
3 Cf. TERTULL. adv. Marc. 1. 13, 14.
* Aqualis. Legendum «quale, sicut
prolatum, cognatum, antiquius &c. aut
potius hec omnia in fceminino genere
ponenda, quia przmcessit vacuitas. Sed
cum in Greco ob vocem κένωμα cuncta
neutra essent, Interpres sui oblitus talis
quoque in versione reddidit. Ger.
ABSTERSA. 259
reliquos Zonas, cum sint 'vacui fratres, vacuam et substantiam LIB II ui.
habere. Si autem non est emissum, a se natum est et a se MASS D iv.
generatum est et squiparans in tempore ei qui est secundum —— ——
eos Bytho omnium patri; et sic ejusdem nature, et ejusdem
honoris erit vacuum ei qui est secundum eos, omnium Patri.
Oportet enim illum aut emissum esse ab aliquo; aut a se gene-
ratum, et a se natum esse. Sed si quidem emissum est vacuum,
vacuus et prolator est Valentinus, vacui et sectatores ejus. Si
autem non prolatum est, sed a se generatum est; et simile est
et fraternum et ejusdem honoris, id quod est vacuum, ei Patri
qui predictus est a Valentino: antiquius autem et multo ante
exsistens, et honorificentius reliquis /Eonibus ipsius * Ptolemei
et Heracleonis, et reliquis omnibus qui eadem opinantur.
3. Si autem et 'aporiati in his confiteantur continere
omnia Patrem omnium, et extra Pleroma esse nihil, (nam
necessitas est omni modo definiri eum et circumscribi ab aliquo
majore, et id quod extra et quod intus dicere ‘eos secundum
agnitionem et ignorantiam, sed non secundum localem senten-
tiam [distantiam]), in pleromate autem, vel in his que con-
tinentur a Patre, facta a Demiurgo aut ab angelis, quecunque
et facta scimus, contineri ab inenarrabili magnitudine, velut in
circulo centrum, aut velut in tunica maculam: primo quidem
qualis Bythus erit sustinens in sinu suo maculam fieri, et per-
mittens in suis alterum quendam condere vel proferre, preter
suam mentem? Quod quidem 5indescibilitatem universo Plero-
mati afferre inciperet, cum posset ab initio abscindere labem,
. 120.
#. 120.
1 Vacui, τοῦ κενοῦ. CL. vacue. See — Heracleon alter hereticus, qui cum Va-
p. 267, n.a.
3 Heraclen and Ptolemy were
chiefs of the Western sect of Valenti-
nians, as HiPPOLYTUS informs us:—
Ol μὲν ἀπὸ τῆς ᾿Ιταλίας ὧν ἐστὶν 'Hpa-
κλέων καὶ Πτολεμαῖος, x.7.r., and they
as well as their master are identified
with the later Platonic and Pythago-
rean schools of philosophy. Ovare-
τῖνος τοίνυν καὶ 'HpakAéov kal Πτολε-
μαῖος καὶ πᾶσα ἡ τούτων σχολὴ, οἱ
Πυθαγόρου καὶ Πλάτωνος μαθηταί. Phi-
los. VI. 29, 36. So also the author of
the Libellus appended to TERTULLIAN’S
Prescriptio, after mentioning Ptolemy
and fecundus, adds, exstitit praterea
lentino paria sentit, sed novitate qua-
dam pronuntiationis vult. videri alia
sentire. 5.
3 Aporiati. The translator renders
ἀπορῆσαι by aporiatam, p. 17. He also
uses the word again at the foot of
p.265. AB. and Voss. omit et.
4 Eos is omitted in the ΑΒ. MS.
5 As scio, scivi, in later Latin made
scibilis, 80 descisco, descivi, would make
descibilis, and from this apparently is
formed descibilitas, degeneracy. The true
reading I imagine to be inde descibili-
tatem. There is no evidence in favour
of imbecillitatem, aa printed in the ear-
lier editions,
260 VACUITAS EVACUATA.
LIBILi3 et eas quse 'ab eo initium acceperunt emissiones; neque in
D ignorantia, neque in passione, neque in labe constitutionem crea- ܠ
——— lionis permittere accipere. Qui enim postea emendat labem, et
velut maculam emundat ?labem, multo prius poterat observare,
ne quidem initio in suis fieri talem maculam. Vel si initio
quidem concessit, quoniam aliter fieri non poterant, quse facta
sunt; oportet et semper sic fieri illa. Qus enim initio non
possunt emendationem percipere, quemadmodum hanc postea
percipient ? Aut quemadmodum homines advocari ad perfectum
dicunt, cum illa ipsa que sunt caus, ex quibus facti sunt homi-
nes, vel ipse Demiurgus vel Angeli in labe dicantur esse? Et si
ideo quod benignus sit, in novissimis temporibus misertus est
hominum et perfectum eis dat; illorum primo misereri debuit,
qui fuerunt hominis factores, et dare eis perfectum. Sic utique
et homines miserationem percepissent, de perfectis perfecti facti.
Si enim operis ipsorum misertus est, multo prius illorum
misereri debuit, et non sinere in tantum cexcitatis venire eos.
4. Solvetur autem eorum et ille qui est de umbra et
vacuo sermo, in quibus eam qus est secundum nos factam
dicunt conditionem, si in his que continentur a Patre facta
sunt hec. Si enim paternum illorum lumen tale opinantur, ut
omnia adimplere possit que intra eum sunt, et omnia illuminare,
quemadmodum vacuum et umbra in his que a Pleromate et a
paterno lumine continentur, poterat esse? Oportet enim eos "οὗ
locum ostendere intra Propatorem, aut intra Pleroma, non
illuminatum nec retentum ab aliquo, in quo aut Angeli aut
Demiurgus fecit quzcunque voluit. Nec enim modicus locus
est, in quo tanta et talis conditio facta est. Necessitas erit
itaque universa, intra Pleroma aut intra Patrem ipsorum
localiter vacuum aliquid et informe et tenebrosum *fieri eos, in
quo fabricata sunt, quse fabricata sunt. Incusationem quoque
recipiet paternum ipsorum lumen, quasi non possit ea qu intra o.in
ipsum sunt illuminare, et implere. Adhuc autem et labis
fructum dicentes ea, et erroris operam, labem et errorem
inducent intra Pleroma, et in sinum Patris.
1 ab eo, GRABE understands to refer matrix, as the Gnostic imagined, of
to the Demiurge. MaASSUET and SrI- evil. ΑΒ. reads acceperant.
EREN adopt the same view, but the 3 labem, repeated perhaps in error.
translator pro suo more may have fol- 8 The CLERM. and AR. MSS. both
lowed the grammatical concord of the ^ read et, omitted by Mass. and STreren.
neuter ὑστέρημα, the origin of Demi- * fieri cos. MASSUET conjectures that
urge, and of the material creation, the ‘the Greek had ποιεῖσθαι αὐτοὺς, which the
Hu.
IN IGNORANTIA OMNIA. 261
CAP. IV.
Quoniam invisibilis quidem est Pater, sed non incognitus,
neque ignorare eum quidem poterant angel, licet
plurimum deorsum dejecti essent ab eo.
l.. AÁpvznsus eos igitur qui dicunt extra Pleroma, vel sub
bono Deo, hune mundum factum, ea que paulo ante dicta sunt
& nobis, apta sunt; et concludentur tales cum patre suo ab eo
qui est extra Pleroma, in quo etiam et desinere eos necesse est.
Adversus eos autem qui dicunt, in his quee continentur a Patre,
ab aliis quibusdam faetum hune mundum, omnia qus nunc
dieta sunt, absurda et inconvenientia occurrent; et cogentur
aut omnia lucida et plena et operosa ea que sunt intra
Patrem confiteri, aut paternum lumen accusare, quasi ` qui non
possit omnia luminare: aut sicut pars, sic et universum Pleroma
ipsorum vacuum, et indispositum, et tenebrosum confitendum;
et reliqua omnia quscunque sunt conditionis accusant, quasi
temporalia sint, et *:eterna choica. Aut [At] inaccusabilia esse
oportet, cum sint intra Pleroma et in sinu patris: aut etiam
in universum Pleroma similiter venient incusationes. Et causa
ignorantiz invenietur Christus eorum. — Sicut enim dicunt, cum
formasset secundum ?eubetantiam matrem ipsorum, foras pro-
jecit ‘extra Pleroma, id est, separavit ab agnitione. Ipse igitur
in ea ignorantiam fecit, qui separavit eam ab agnitione. Quo-
modo igitur idem ipse reliquis quidem /Eonibus, iis qui eo
anteriores erant, preestare "agnitionem poterat, matri autem
translator rendered as a passive instead
of a middle verb, fieri instead of facere.
1 qui is omitted in the ΑΒ. MS.
3 eterna choica. The Cierm. MS.
has eterno-choica, and MASSUET adopts
the reading; but it by no means satis-
fies the judgment. For how could the
complex idea be expressed in Greek !
and the translator is a servile imitator
of his copy. GRABK proposes the emen-
dation, ac ferrena et choica. And he
says : '' Voz seterna, vel prorsus delenda,
vel in aliam est commutanda. Neque enim
ܘܐ ܗܪ choica dicebant eterna, imo ¢=
tra diserte docebant : Td xotxdy ἀδύνατον
σωτηρίας μετασχεῖν' οὗ γὰρ εἶναι λέγουσιν
αὐτοὶ δεκτικὸν αὐτῆς, &o. Choicum im-
VOL. I.
possibile est salutem percipere: non
enim esse illum capacem salutis dicunt,
ult cap. I. lib. 1, 11 legimus. But the
translation may represent the following
passage: xal ἄλλα πάντα τὰ τῆς κτί-
σεως ἐλέγχουσι, ὡσανεὶ πρόσκαιρά ἐστι,
καὶ τὰ αἰώνια χοϊκά. i.e. And they
charge all other substance (i.e. spiritual)
with the imperfections of the material
creation, as though Eon substance were
equally ephemeral and choic. cf. VI. a.
3 Her formation κατ᾽ οὐσίαν was the
remote cause of the material world. Cf.
pp. 17, n. 3; 32, n. 2; 39, n. 4.
* The Ar. MS. omita extra, but a
space is left.
5 Of. pp. $3, .ܠ 1; 76, a.
M
LIB. IT. iv. 1.
GR. II. v.
MASS. II. v.
262 DEMIURGUS IGNORANTLZ
LIB. IL iv.2. ejus causa eaae ignorantise? Extra agnitionem enim fecit eam,
MASS. "iv. extra Pleroma eam projiciens.
2. Adhuc quoque si secundum agnitionem et ignorantiam,
intra Pleroma et extra Pleroma dicunt, sicut quidam ex ipsis
dicunt, quoniam qui in agnitione est, intra id est, quod agnoscit;
ipsum Salvatorem (quem Omnia esse dicunt) in ignorantia fuisse
consentire eos necesse est. Dicunt enim eum, cum foras extra
Pleroma venisset, formasse Matrem ipsorum. Si igitur id quod
est extra, ignorantiam dicunt universorum, exiit autem Salvator
ad formationem Matris ipsorum, extra agnitionem universorum
factus est, hoc est in ignorantia. Quomodo igitur illi agnitionem
prestare poterat, cum et ipse extra agnitionem esset? Et nos
enim, extra agnitionem cum simus ipsorum, extra Pleroma esse
dicunt. Et iterum : Si igitur Salvator exivit extra Pleroma
ad investigationem perdite ovis, Pleroma autem est agnitio,
extra agnitionem factus est, quod est in ignorantia. Aut enim
localiter, quod est extra Pleroma consentire eos necesse est ; et
omnia que przedieta sunt contraria occurrent eis: vel si secun-
dum agnitionem dicunt quod est intus, et ignorantiam quod est
extra, Salvator illorum, et multo ante Christus, in ignorantia
facti erunt, extra Pleroma egressi ad !formationem matris ipso- ¢
e rum, quod est extra agnitionem.
3. Hec autem adversus omnes qui quolibet modo vel ab
angelis, vel ab alio quodam prseter verum Deum mundum
factum esse dicunt, similiter adaptabuntur. Quam enim incu-
sationem faciunt de Demiurgo, et de his, quse facta sunt
materialia et temporalia, recurret in Patrem: siquidem quemad-
modum in ventre Pleromatis facta sunt, que inciperent mox
demum dissolvi secundum concessionem et ad placitum Patris.
Jam igitur non est fabricator causa hujus operationis, valde
bene putans semetipsum fabricare, sed qui in suis concedit et
probat labis prolationes et erroris opera fieri, et in seternis
temporalia, et in incorruptibilibus corruptibilia, et in his qus
veritatis sunt, ea que sunt erroris. Si autem non concedente,
neque approbante Patre universorum, facta sunt hee; potentior,
et fortior, et dominatior is, *qui fecit in iis, que propria illius
sunt, queeeunque ille non concessit. Si autem non approbans
1 The first formation of Achamoth 2 The sentence is more intelligible
by Christ was κατ᾽ οὐσίαν only, p. 32. in the Greek: κυριώτερος ὁ ποιῶν ἐν
The second by Soter was κατὰ γνῶσιν, αὐτοῖς τὰ αὐτοῦ tha, ὅσα ἐκεῖνος [ὁ IIa-
P. 39. Te ac. | οὐ συνεχώρησε.
ET NECESSITATIS SERVUS. 263
concessit Pater ipsorum, quemadmodum quidam dicunt, aut LIB. IL iv. 3.
potens prohibere concessit propter necessitatem quandam, aut MAss. IL v.
non potens. Sed siquidem non poterat, invalidus et infirmus
est: si autem potens, seductor et hypocrita, et necessitatis
Servus: non consentiens quidem, concedens autem quasi con-
sentjat. Et initio concedens 'sistere errorem et crescere illum,
in posterioribus temporibus solvere illum conatur, quando jam
multi male perierunt propter labem.
4. Non decet autem eum qui super omnia sit Deus, cum
sit liber et sus potestatis, necessitati servisse dicere, ut sit
aliquid secundum conceseionem preeter sententiam ejus: alioquin
necessitatem majorem et dominatiorem facient quam Deum,
quando id quod magis potest, antiquius sit omnibus. Et statim
in principio causas abscidere necessitatis debuit, et non con-
eludere semetipsum ad habendam necessitatem, concedendo
aliquid preterquam deceat eum. — Multo enim melius, et con-
sequentius, et magis deificum erat, ut in principio initium
excideret hujusmodi necessitatis, quam postea, quasi de peceni-
tentia, conaretur tantam fructificationem necessitatis eradicare,
Et si necessitati serviens erit Pater universorum, et sub fatum
cadet moleste ferens in his qu fiunt, preter necessitatem autem
et fatum nihil agere possit : similiter atque Homericus Jupiter,
qui per necessitatem dicit: *JEt ego enim tibi dedi velut volens,
nolente animo. | Secundum igitur hane rationem necessitatis et
fati invenietur servus, Bythua ipsorum.
5. Quomodo autem et ignorabant vel angeli aut mundi
fabricator primum Deum, quando in ejus propriis essent, et
3ereatura existerent ejus, et continerentur ab ipso? Invisibilis
quidem poterat eis esse propter eminentiam, ignotus autem mom. 19,
nequaquam propter providentiam, ^ Etenim licet valde per T
descensionem multum separati essent ab eo, quomodo dicunt ;
sed tamen dominio in omnes extenso, oportuit cognoscere
dominantem ipsorum, et hoc ipsum scire, quoniam qui ereavit
eos, est Dominus omnium. Invisibile enim ejus cum sit potens,
magnam mentis intuitionem et sensibilitatem omnibus preestat
potentissims et omnipotentis eminentie, Unde etiamsi ‘nemo Luc. x. 2.
cognoscit Patrem nisi Filius, neque Filiwn, nisi Pater, et. quibus
Filius revelacerit, tamen hoc ipsum omnia cognoscunt, quando
1 Sistere, Grece συνίστασθαι. BILL. 3 krloua, Ita MSS, creature Epp.
3 Kal γὰρ ἐγώ σοι δῶκα ἑκὼν, ἀέκοντί 4 The text is quoted in an inverse
γε θυμῷ. I1. 8. 43. order, aa at p. 180 ; but wee TV. GN.
Yi —2á
264 PLEROMA NON EST
LIB II iv.6. ratio mentibus ! infixa moveat ea et revelet eis, quoniam est unus
Mass. 11.vi. Deus, omnium Dominus.
——--- 6. Et propter hoc Altissimi et Omnipotentis appellationi
omnia subjecta sunt: et hujus invocatione etiam ante adventum
Domini nostri salvabantur homines, et a spiritibus nequissimis, et
a dzemoniis universis, et ab *apostasia universa: non quasi vidissent
eum terreni spiritus aut daemones, sed cum scirent quoniam est,
qui est super omnia Deus, cujus et invocationem tremebant, et
tremit universa creatura et principatus et potentia et omnis
subjecta virtus. Aut nunquid hi qui sub Romanorum imperio
sunt, quamvis nunquam viderint Imperatorem, sed valde et per
terram, et per mare separati ab eo, cognoscent propter domi-
nium eum qui maximam potestatem habet principatus; qui
autem super nos erant angeli, vel ille quem mundi fabricatorem
dieunt, non cognoscent omnipotentem, quando jam et muta
animalia tremant et cedant tali invocationi? Et utique non
viderunt eum, tamen Domini nostri nomini subjecta sunt omnia:
Bic et ejus qui omnia fecit et condidit vocabulo, cum alter non
Cf. Lue. ix. git quam ipse qui mundum fecit. Et propter hoc Judei usque
Ac-xix.13 nunc hac ipsa affatione demonas effugant, quando omniac.™
timeant invocationem ejus qui fecit ea. Si itaque mutis anima-
libus irrationabiliores noluerint angelos esse, invenient. quoniam
oportebat, licet non vidissent hi eum qui super omnia Deus
est, uti cognoscerent potentatum et dominium ejus. Ridiculum
enim vere apparebit, si se quidem, qui super terram sunt,
cognoscere dicunt eum qui super omnia est Deus, quem nun-
quam viderunt; ei autem qui eos fecit, et universum mundum
secundum eos, non permittant, cum sit in summis et super
ecelos, cognoscere ea quz ipsi, quum sint in humilibus, sciunt.
Nisi forte sub terra in tartaro esse Bythum suum dicunt,
quapropter et primos se cognovisse eum, quam hi qui in
altitudine habitant angeli; in tantam amentiam venientes, uti
dementem pronuntient mundi fabricatorem: quorum vere qui-
dem est misereri, cum in tanta dementia dicant, neque Matrem
agnovisse eum, neque semen ejus, neque Pleroma A€onum,
neque Propatorem, neque quid essent que fabricavit ; esse
autem imagines eorum, qus intra Pleroma sunt, latenter Sal-
vatore operato sic fieri in honorem eorum qui sursum sunt.
1 Cr. infizus, i.e. λόγος. Et cap. 29. Sexcenti itaque anni Nos,
3 Sic lib. v. cap. 24. Dominatus sub quo fuit diluvium propter aposta-
est (Diabolus) homini per apostasiam, ^ siam. GRABE, see III, xxxv. IV. lxxix.
UNIVERSORUM IMAGO. 265
LIB. II. v. 1.
GR. II. vi.
MASS. II.
vii. 1.
CAP. V.
Ostensio non esse eam qua est secundum nos creatu-
ram vmaginem Pleromatis eorum, neque Demiurgum
Unigeniti.
1. IewonaANTE itaque Demiurgo universa, Salvatorem dicunt
honorasse Pleroma in conditione per Matrem, similitudines et 1.1.9.
imagines eorum qu sursum sunt emittentem. Sed quoniam
quidem impossibile erat, extra Pleroma esse aliquid, in quo imagines
dicunt factas esse eorum qui sunt intra Pleroma, vel ab alio quo-
dam preter primum Deum fabricari hune. mundum, ostendimus.
Si autem suave est undique evertere eos, et mendaces arguere,
dicemus adversus eos, quoniam si in honorem eorum que sursum
'gunt, facta sunt hzc secundum illorum imaginem a Salvatore,
semper ea oportet perseverare, uti et semper sint in honore, que
sunt honorata. Si autem transeunt, que utilitas hujus brevissimi
temporis honoris, qui aliquando quidem non fuit, rursus autem non
erit? Vans igitur glori: appetitor magis ?erit Salvator, quam
honorans qua sunt sursum, arguitur à nobis. Quis enim honor
est zeternorum eorum quze semper sunt, ea qui sunt temporalia ;
eorum que ‘stant, ea que przetereunt ; incorruptibilium, corrupti-
bilia? Quandoquidem et apud homines qui sunt temporales, nulla
gratia est ejus honoris, qui celeriter preeterit, sed ejus qui pluri-
mum quantum potest perseverat. Qu autem statim ut facta
sunt exterminantur, in contumeliam magis eorum qui putantur
honorari facta esse juste dicentur: et contumeliose tractari id
quod est seternum, corrupta ejus et soluta imagine. Quid autem
si non plorasset, et risisset, et aporiata esset mater ipsorum, non
. habuisset Salvator per qus honoraret plenitudinem, *extremze
confusionis non habentis propriam substantiam, per quam honoraret
Propatorem $
1 sunt omitted in the AR., τῶν ἄνω.
3 erit. Verbum erit mallem abesse,
is the note of GRABE ; redundat says
MABSUET, and after him STIEREN. But
3 CL. instant, but ἑστώτων no doubt
was in the original. ὁ ἑστὼς στὰς στησό-
μενος, was the title given to the Deity
by Simon Magus, Hipp. Ph. v1. 13. Cf.
the difficulty is caused by the translator
having read ἡ, quam, instead of ἡ, quá,
gloria sc.; μᾶλλον, magis, referring tothe
previous sentences, and not to the se-
quel. Cf. p. 42, lin. ult.
CLEMENTIN. XVIII. 6, 12.
* The translator copies the Greek
genitive absolute, as GRABE has not
failed to observe. τῆς ὑστέρας συγχύ-
σεως οὐκ ἐχούσης, k.r.A. Cf. p. 17.
LIB. II. v. 9.
GR. II. vi.
MASS. II.
vii. 9.
266 PLEROMA NON EST
2. O vans glorie honor, qui statim preterit, et jam non
apparet! Erit aliquis /Eon, in quo in totum talis honor fuisse
non reputabitur, et inhonorata erunt tunc quz sunt sursum: aut
aliam iterum necesse erit Matrem emittere plorantem, et aporiatam,
in honorem Pleromatis. O indissimilis, simul autem et blasphemz
imaginis! !Imaginem mihi dicitis emissam a *mundi fabricatore
Unigeniti, quem et Nun vultis esse Patris universorum, et imagi-
nem hanc ignorare quidem semetipsam ; ignorare autem et con-
ditionem, ignorare autem et Matrem, et omne quodcunque est
eorum quze sunt, et eorum quz ab eo facta sunt: et non erubes-
citis adversus vos ipsos ignorantiam inducentes usque ad ipsum
Monogenen? Si enim secundum similitudinem eorum quse sunt
sursum, a Salvatore facta sunt hzc, ignorante eo tanta qui secun-
dum similitudinem factus est, necesse est et cirea eum et secundum
eum, ad cujus similitudinem factus est is qui ignorat, hujusmodi
ignorantiam exsistere spiritaliter. Non enim possibile est, cum
sint utrique spiritaliter emissi, neque plasmati neque compositi,
1 The Saviour is said above, p. 43,
to have formed a counterpart to the
several ZEons by means of Achamoth,
τὴν γὰρ’ Ἐνθύμησιν ταύτην βουληθεῖσαν
els τιμὴν τῶν Αἰώνων τὰ πάντα ποιῆσαι,
εἰκόνας λέγουσι πεποιηκέναι αὐτῶν, μᾶλ-
λον δὲ τὸν Σωτῆρα &’ αὐτῆς. The
likeness of the invisible Father was
preserved by Achamoth, but that of
the only begotten Son (Ns) by Demi-
3 The Saviour was the virtual origin
of the Creation, as having caused the
καρποφορία of Achamoth, διὰ τοῦτο
δυνάμει τὸν Σωτῆρα δεδημιουργηκέναι
φάσκουσι. p. 41. He devised the plan
whereby all things were created, though
the Demiurge executed it. Hence
STIEREN scarcely gives a correct account
of the Valentinian cosmogony when he
says of the Saviour, Qui insciis. Acha-
moth et Demiurgo universas res creavit.
no. in loc. The account given by
Ingen 2s is, Hic enim operabatur simili-
tudines tales fieri, ad imitationem eorum
qua sunt sureum, quemadmodum dicunt ;
Demiurgus autem perficiebat fabricatio-
mem conditionts. III. xi. 2. There are
statements in PHILO, that stand midway
between the Platonic and Gnostic theo-
ries, derived from the first but the pre-
cursors of the latter. The reader will
meet with many such in the commence-
ment of the Treatise r. T. κοσμοκοιΐας.
€.g. The Jewish philosopher there com-
pares the work of creation to the exe-
cution of some royal architectural plan,
and says, καθάπερ οὖν ἡ ἐν τῷ ἀρχιτεκ-
τονικῷ προδιατυπωθεῖσα πόλις, τὴν χώραν
ἐκτὸς οὐκ εἶχεν, ἀλλ᾽ ἐνεσφράγιστο τῇ
τοῦ τεχνίτου ψνχῇ, τὸν αὐτὸν τρόπον οὐδ᾽
ὁ ἐκ τῶν ἰδεῶν κόσμος ἄλλον ἂν ἔχοι
τόπον, 4 τὸν θεῖον λόγον τὸν ταῦτα δια-
κοσμήσαντα. Again, οὐδὲν ἂν ἕτερον
εἴποι τὸν νοητὸν εἶναι κόσμον, ἣ Θεοῦ
λόγον ἤδη κοσμοποιοῦντος, and shortly
afterwards, δῆλον δὲ ὅτε ἡ ἀρχέτυπον
σφραγὶς, ὅν φαμεν εἶναι κόσμον νοητὸν,
αὐτὸς ἂν εἴη τὸ ἀρχέτυπον παράδειγμα,
ἰδέα τῶν ἰδεῶν, ὁ Θεοῦ Adyos. The
Philonic λόγος therefore was a closer
parallel to the gnostic pleroma, than
to anything in the Christian Theology.
3 τὴν καθ’ ὑμᾶς ἀγνοίαν εἰσάγοντες.
UNIVERSORUM IMAGO. 267
in quibusdam quidem similitudinem servasse, in quibusdam vero LIB. IT. v. 3.
depravasse imaginem similitudinis, que in hoc sit emissa, ut sit Mass TI.
secundum similitudinem ejus, que sursum est emissio. Quod —— ———
si non est similis, Salvatoris erit incusatio, qui dissimilem emisit
imaginem, quasi reprobabilis artifex. Nec enim dicere possunt,
quasi non haberet potestatem emissionis Salvator, quem Omnia
esse dicunt. Si igitur dissimilis est imago, malus est artifex, et
est culpa Salvatoris secundum eos. Si autem similis est, eadem
ignorantia invenietur circa Nun Propatoris ipsorum, hoc est,
Monogenen: et ignoravit quidem semetipsum Nus Patris, igno-
ravit autem et Patrem, ignoravit autem et ea que ab eo facta sunt.
Si autem cognoscit ille, et eum, qui ad similitudinem ejus factus
est a Salvatore, necesse est cognoscere quse sunt similia: et so-
luta est ipsorum secundum suam regulam maxima blasphemia.
CAP. VI.
Quomodo in immensum, excidit de vmaginibus eorum
sermo.
1. Er sine hoc autem, quonam modo ea quz sunt !creaturz,
sic ?varia et multa, et innumerabilia, eorum /Eonum ?qui sunt
intra Pleroma xxx imagines esse possunt, quorum et nomina qus
sint, secundum quod dicunt, in eo qui est ante hunc libro posuimus?
Et non tantum universe creature varietatem, sed ne quidem
partis alicujus aut ccelestium, aut superterrestrium, aut aquatilium
poterunt adaptare Pleromatis ipsorum parvitati. Quoniam enim
Pleroma ipsorum xxx ZEones sunt, ipsi testantur: quoniam autem
in una parte ipsorum que dicta sunt, non xxx sed multa millia
specierum esse annumerant, eos ostendere omnis quicunque con-
fitebitur. Quomodo igitur ea, que tam multe sunt conditionis et
contrariis subsistentia, et repugnantia invicem, et interficientia alia
alia, imagines et similitudines esse possunt xxx /Eonum * Pleromati;
siquidem unius nature, quemadmodum dicunt, ex sequali et simili
exsistant, et nullam habeant differentiam * Oportebat autem, si
hzec illorum imagines sunt, quemadmodum natura nequam homines
1 χὰ τῆς κτίσεως. would never havedenied that the term va-
3 varia,the MSS.'agree in reading va- cua found no counterpart in the pleroma.
cua, the error therefore must have been of 3 CLERM., ARUND. and Voss. have
old standing ; for it is evident that varia que, rendering on in the feminine,
suits the context best; and the author 4 ]. Pleromatis.
268 PLEROMA NON EST
LIB. IT. vit. dicunt quosdam, et natura rursus bonos, et ZEonum ipsorum 6. 1%.
MASS. IL ostendere tales differentias, et quosdam quidem ex ipsis natura
— — —— bonos dicere emissos, quosdam autem natura malos, ut imaginis
illorum adinventio congruens esset /ZEonibus. Adhuc autem quo-
niam in mundo altera quidem sunt mansueta, altera ' vero fera, et
quidam quidem non nocentia, quzdam nocentia, et reliquorum
corrumpentia ; et qusedam quidem superterrestria, quzedam aqua-
tilia, qu:edam volatilia, quedam ceelestia: similiter et 68
ostendere debent tales habere affectiones, si quidem hzc illorum
imagines sunt. Ef ignis autem «ternus, quem *pra paravit Pater
diabolo et angelis ejus, cujus eorum qui sunt sursum /E:ones imago
sit interpretari debent: et ipse enim in conditione numeratur.
2. Si autem excogitationis ejus qui passus est 7Eonis dicent
imagines heec esse, primum quidem impie agent adversus Matrem
suam, ?malorum et corruptibilium imaginum initiatricem esse eam
dicentes. Deinde autem ea que sunt multa, et dissimilia, et
contraria natura, quonam modo unius et ejusdem imaginis erunt!
Et si Pleromatis angelos multos esse dicent, et horum illa que
sunt, multa imagines esse, nec sic eis constabit ratio. Primo enim
differentias Pleromatis angelorum contrarias invicem debent
ostendere, quemadmodum et subjacentes imagines contrarig
nature invicem sunt. Deinde autem cum sint multi et innumera-
biles circa factorem angeli, quemadmodum omnes confitentur
prophetze, ‘dena millia denum millium assistere ei, et multa millia
millium ministrare ei; et secundum eos, Pleromatis angeli angelos
factoris imagines habebunt, *et manet conditio integra in imagine
Pleromatis, jam non consequentibus xxx *Z7Eonis [in] multifor-
mem conditionis varietatem.
Matt. xxv.
41.
Dan. vii. 10.
1 AR. vocifera.
3 For ܕܡܛܝܒܐ qui paratus est,
εἰ Cyrillum Alexandrinum Epistola in
Symbolum. Ast in illa, que jam sub
nomine LXX Interpretum exstat, ver-
Inrw&Us read ܐܼܒܐ Daly quem
paravit Pater, or ܐܒܝ Pater meus,
as in p. 263, GRABE'S edition.
3 AR., but CL. malarum.
* Dena millia. &c. Hae | Danielis
verba Graece habentur in S. Clementia
Epist. ad Corinth. cap. 34. λέγει yap
ἡ γραφή" μύριαι μυριάδες παρειστήκεισαν
αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν
αὐτῷ. Atque ita ctiam apud. Gregorium
Nyssenum Homil. vit. in Ecclesiasten
sione, convenienter. archetypo legitur in-
verso ordine: χίλιαι χιλιάδες ἐλειτούργουν
αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν
αὐτῷ. Confer de varia hujus loci cita-
tione Cotelerii notas ad laudatam Cle-
mentis Epistolam. GRABE.
5 The reasoning of IRENJEKUS seems
to be this. According to the Gnostic
theory the /Eons and angels of the
Pleroma were homogeneous. They were
also the archetypes of things created.
UNIVERSORUM IMAGO. 269
3. Adhuc etiam, si secundum similitudinem hec illorum facta LIB II v1.3.
sunt, illa rursus ad quorum similitudinem erunt facta? Si enim 499 11.
mundi fabricator non a semetipso fecit hzc, sed quemadmodum —-——
nullius momenti artifex, et quasi primum discens puer, de alienis
archetypis transtulit, ! Bythus ipsorum unde habuit speciem ejus
quam primum emisit dispositionis * Consequens est igitur, illum
ab altero quodam, qui super eum est, exemplum accepisse, et
illum rursus ab altero. Et nihilominus in immensum excidet de
imaginibus sermo: quemadmodum et de Diis, si non fixerimus
sensum in unum artificem, et in unum Deum, qui a semetipso fecit
ea quze facta sunt. Aut de hominibus quidem aliquis permittit,
a semetipsis utile aliquid ad vitam adinvenisse: ei autem Deo, qui
mundum consummavit, non permittit a semetipso fecisse speciem
eorum quis facta sunt, et adinventionem ornatz dispositionis?
Unde autem et hzc illorum imagines, cum sint illis contraria, et
in nullo possunt eis communicare? Quse enim sunt contraria,
eorum, quorum sunt contraria, esse quidem possunt exitiosa; ima-
gines vero "nullo modo, quemadmodum aqua igni, et rursus lumen
tenebris, et alia *tanta, 'nequaquam erunt invicem imagines. Sic
nec ea quz sunt corruptibilia, et terrena, et composita, et preeter-
euntia, eorum, quze secundum eos sunt, spiritalium imagines erunt:
nisi et ipsa composita, et in circumscriptione, et in figuratione
confiteantur esse, et non jam spiritalia et effusa et locupletia et
. incomprehensibilia. Necesse est enim ea in figuratione esse, et
circumscriptione, ut sint imagines verze: et absolutum est ea non
esse spiritalia. Si autem illa spiritalia et effusa et incomprehen-
sibilia dicunt, quomodo possunt, 4088 sunt in figura, et in circum-
But things created are heterogeneous,
therefore either these Afons are hetero-
geneous, which is contrary to theory;
or things create are homogeneous,
which is contrary to fact.
6 onis, STIEREN after MABSUET
says, ZEonis nonnunquam scribit Irenceus
pro /Eonibus. The abbreviate form
4Eonib. may serve to account for the
reading. The AR. MS. adds in, cvraxo-
AovOgaárTwry . . εἰς, corresponding with,
1 Bythus having commenced the
series of emanations, καθάπερ σπέρμα,
I. i. 1, held within himself the arche-
typal germ of things create. See c. xx.
3 GRABE says, Talia hic debuisset
reddere Interpres. Groce τοσαῦτα. STIER-
EN faithfully echoes the note, although
talia is by no means the equivalent
for τοσαῦτα. The translator was pro-
bably misled by an error in the Greek
text, from which he worked, having
τοσαῦτα instead of τοιαῦται. Or the
original may have stood, ὅσα ἀλλά.
δ nullo modo ... nequaquam, οὐδενὶ
τρόπῳ... οὐδαμῶς. Cf. PLAT. Parm. p.
166. τἄλλα τῶν μὴ ὄντων οὐδενὶ οὐδαμῇ
οὐδαμῶς οὐδεμίαν κοινωνίαν ἔχει.
4 que...qui. The CLERMONT read-
ing is inverted; the second relative
270 SOLVUNTUR HZERETICORUM
LIB. 11. vis. SCriptione, imagines illorum esse, qui sunt sine figuratione et
MASS. 11. lincomprehensibiles? Si autem ?[nec] secundum figurationem, nec
secundum formationem, sed secundum numerum et ordinem emis- x. 15
sionis imagines ea dicent esse: primo quidem ?non essent imagines
dicenda hzc et similitudines eorum, ‘qui sursum sunt /Eonum.
Quse enim nec habitum nec figura millorum habent, quemadmodum
imagines sunt ipsorum? Post deinde et numeros et emissiones
superiorum ZEonum eosdem et similes ad eos qui sunt conditionis
adaptent. Nunc autem triginta ostendentes /Eones, et tantam
multitudinem eorum quz sunt in conditione imagines eorum qui
sunt triginta dicentes, juste ut insensati arguentur a nobis.
CAP. VII.
Quam falsa umbra, et vacua eorum ostenditur.
1. S: autem hzc illorum umbram dicent esse, quemadmo-
dum quidam ipsorum audent dicere, "ut secundum hoc imagines
esse, necesse erit et corpora ipsos ea quz sunt sursum confiteri.
Ea enim qui sursum sunt corpora umbram faciunt, non autem
jam spiritalia, quandoquidem 9nulli obscurare possunt. Si autem
et demus illis hoc, quod quidem est impossibile, eorum quze sunt
spiritalia et lucida umbram esse, in quam Matrem suam de-
scendisse dicunt, tamen cum illa sint zeterna, et ea quse ex ipsis
efficitur umbra sempiterna perseverat, et non jam transeunt hzc,
sed perseverant cum his, quie se adumbrant. Si autem hsc trans-
eunt, et illa necesse est, quorum hec sunt umbra, transire: illis
autem perseverantibus, perseverat et umbra ipsorum. Si autem
non secundum id quod obumbretur, dicent eam umbram esse, sed
secundum id quod multo ab illis separata sint, paterni luminis
ipsorum pusillitatem et infirmitatem accusabunt, quasi non attin-
gat usque ad hse, sed deficiat adimplere id quod est vacuum, et
dissolvere umbram, et hoc quando nemo sit impedimento. In
applies to the /Eons of the pleroma, the ποῦ essent.
first to the multitudinous counterpart 4 CL. que, relative to ZFonum.
of them in creation. GRABE in both 5 The translation, as GRABE imagines,
places prints que. of the Greek words, Wore κατὰ τοῦτο
1 incomprehensibiles, so the MSS, εἰκόνας εἶναι.
3 nec is omitted in all the MSS. $ Nulli obscurare possunt. — Greca
* non, omitted in the Cr. and AB. locutio, pro nulli caliginem offundere,
MSS. though Mass.assertsthecontrary. τὰ πνευματικὰ μηδενὶ ἐπισκοτεῖν δύναται.
GRABE also is wrong. AR. reads sunt, FEUARD.
ΣΚΙΑ KAI KENOMA. 271
caliginem enim convertetur secundum eos et obczecabitur pater- 118. ILvil 1.
num lumen eorum, et deficiet in his quse sunt vacuitatis locis, cum M 0 IL
minime possit adimplere omnia. vill. 3.
2. Non igitur jam dicant Pleroma esse omnium Bythum
ipsorum ; siquidem id quod est vacuum et umbra neque adimple-
vit neque illuminavit: aut iterum umbram et vacuum preeter-
mittant, siquidem adimplet omnia paternum ipsorum lumen.
Neque igitur extra primum Patrem, id est qui super omnia est
Deus, aut Pleroma aliquid esse potest, in quod Enthymesin passi
/Eonis descendisse dicunt, ut non definiatur et circumscribatur ab `
eo qui est extra, et contineatur ipsum Pleroma, vel primus Deus :
!neque vacuum esse, aut umbram capiet, cum jam ante sit
Pater, uti ne deficiat lumen ejus, et definiatur in vacuum. Irra-
tionale est autem et impium adinvenire locum, in quo cessat et
finem habet qui est secundum eos Propator et Proarche, et
128. omnium Pater et hujus Pleromatis. Nec rursus in Patris sinu
alterum quendam dicere tantam fabricasse conditionem fas est,
vel consentiente, vel non consentiente eo, propter preedictas
causas. Impium est enim similiter et demens dicere, tantam
conditionem ab angelis, aut ab emissione quadam ignorante
verum Deum, in his quz sunt ipsius, ?fabricasse: neque intra
Pleroma ipsorum, cum sit universum spiritale, ea quse sunt terrena cr. p sl.
et choica possibile facta esse: sed ne quidem secundum illorum ms
imaginem, cum dicuntur pauci et similis formationis et unum
esse, possibile est et quze sunt ?multee conditionis et contraria in-
vicem facta esse.
3. Falsus autem apparuit, et qui est de umbra cenomatis, id
est vacui, ipsorum sermo secundum omnia. Itaque vacuum osten-
sum est figmentum eorum, et inconstans doctrina: vacui autem et
hi qui attendunt eis, vere *in profundum perditionis descendentes.
196. Quoniam quidem est mundi fabricator Deus, constat et ipsis,
qui multis modis contradicunt ei, et confitentur eum, fabricatorem
eum vocantes et angelum dicentes: ut non dicamus, quoniam
omnes clamant Scripturz, et Dominus hunc Patrem qui est in satev.16,4.
ccelis docet, et non alium: quemadmodum ostendemus procedente τ
sermone. |
1 Greece οὐδὲ τὸ κενὸν εἶναι, ἢ σκιὰν ? multa is not an unlikely reading as
ἐνδέξεται, id est, neque fiers poterit, ut represented in xal τὰ πολλὰ τῆς κτίσεως
vacuum, aut umbra sit. Sicc.16, Et hee καὶ ἐναντία ἀλλήλων. sunt is omitted in
quidem in hominibus capit dici. BILL. the Ar. MS.
3 fabricasse, i. e. Bythum. 4 els τὸν βυθὸν Ths ,ܪܘܬܕ v. 164.
270 SOLVUNTUR HZERETICORUM
LI» ΤΙ τι ἃ SCriptione, imagines illorum esse, qui sunt sine figuratione et
X15 :L lincomprehensibiles! Si autem ?: nec? secundum figurationem, nec
secundum formationem, sed secundum numerum et ordinem emis- x. i
sionis imagines ea dicent esse : primo quidem *non essent imagines
dicenda hzc et similitudines eorum, *qui sursum sunt /Eonum.
Quze enim nec habitum nec figura millorum habent, quemadmodum
imagines sunt ipsorum !ܐ Post deinde et numeros et emissiones
superiorum .Eonum eosdem et similes ad eos qui sunt conditionis
adaptent. Nune autem triginta ostendentes A‘ones, et tantam
multitudinem eorum qu: sunt in conditione imagines eorum qui
sunt triginta dicentes, juste ut insensati arguentur & nobis.
CAP. VII.
Quam falsa umbra et vacua eorum ostenditur.
1. S: autem hee illorum umbram dicent esse, quemadmo-
dum quidam ipsorum audent dicere, ut secundum hoc imagines
esse, necesse erit et corpora ipsos ea quz sunt sursum confiteri.
Ea enim qu sursum sunt corpora umbram faciunt, non autem
jam spiritalia, quandoquidem *nulli obscurare possunt. Si autem
et demus illis hoc, quod quidem est impossibile, eorum qure sunt
spiritala et lucida umbram esse, in quam Matrem suam de-
scendisse dicunt, tamen cum illa sint zeterna, et ea que ex ipsis
efficitur umbra sempiterna perseverat, et non jam transeunt hzc,
sed perseverant cum his, que se adumbrant. Si autem hzc trans-
eunt, et illa necesse est, quorum hzc sunt umbra, transire : illis
autem perseverantibus, perseverat et umbra ipsorum. Si autem
non secundum id quod obumbretur, dicent eam umbram esse, sed
secundum id quod multo ab illis separata sint, paterni luminis
ipsorum pusillitatem et infirmitatem accusabunt, quasi non attin-
gat usque ad hzc, sed deficiat adimplere id quod est vacuum, et
dissolvere umbram, et hoc quando nemo sit impedimento. In
applies to the .Eons of the pleroma, the ποῖ essent.
first to the multitudinous counterpart * CL. que, relative to /Eonum.
of them in creation. GRABE in both 5 The translation, as GRABE imagines,
places prints qwe. of the Greek words, dere κατὰ τοῦτο
1 incomprehensibiles, so the MSS. εἰκόνας εἶναι.
8 nec ܦܐ omitted in all the MSS. 5 Nulli obscurare possunt. — Greca
3 non, omitted in the CL. and AR. locutio, pro nulli caliginem offundere,
though MASS. asserts thecontrary. τὰ πνευματικὰ μηδενὶ ὀπισκοτεῖν δύναται.
also is wrong. AR. reads sunt, — FEUARD.
ΣΚΙΑ KAI KENOMA. 271
caliginem enim convertetur secundum eos et obceecabitur pater- 118. τινι.
GR. IT. vii.
num lumen eorum, et deficiet in his quee sunt vacuitatis locis, cum
minime possit adimplere omnia.
2. Non igitur jam dicant Pleroma esse omnium Bythum
ipsorum ; siquidem id quod est vacuum et umbra neque adimple-
vit neque illuminavit: aut iterum umbram et vacuum preter-
mittant, siquidem adimplet omnia paternum ipsorum lumen.
Neque igitur extra prinum Patrem, id est qui super omnia est
Deus, aut Pleroma aliquid esse potest, in quod Enthymesin passi
/Eonis descendisse dicunt, ut non definiatur et circumscribatur ab `
eo qui est extra, et contineatur ipsum Pleroma, vel primus Deus :
!neque vacuum esse, aut umbram capiet, cum jam ante sit
Pater, uti ne deficiat lumen ejus, et definiatur in vacuum. Irra-
tionale est autem et impium adinvenire locum, in quo cessat et
finem habet qui est secundum eos Propator et Proarche, et
omnium Pater et hujus Pleromatis. Nec rursus in Patris sinu
alterum quendam dicere tantam fabricasse conditionem fas est,
vel consentiente, vel non consentiente eo, propter preedictas
causas. Impium est enim similiter et demens dicere, tantam
conditionem ab angelis, aut ab emissione quadam ignorante
verum Deum, in his quz sunt ipsius, ?*fabricasse: neque intra
viil.
MASS. II.
viii. 2.
Pleroma ipsorum, cum sit universum spiritale, ea quee sunt terrena Cf. p. 301,
et choica possibile facta esse: sed ne quidem secundum illorum
imaginem, cum dicuntur pauci et similis formationis et unum
esse, possibile est et quze sunt *multz conditionis et contraria in-
vicem facta esse.
3. Falsus autem apparuit, et qui est de umbra cenomatis, id
est vacui, ipsorum sermo secundum omnia. Itaque vacuum osten-
sum est figmentum eorum, et inconstans doctrina: vacui autem et
hi qui attendunt eis, vere *in profundum perditionis descendentes.
136. Quoniam quidem est mundi fabricator Deus, constat et ipsis,
qui multis modis contradicunt ei, et confitentur eum, fabricatorem
eum vocantes et angelum dicentes: ut non dicamus, quoniam
omnes clamant Scripturz, et Dominus hunc Patrem qui est in wav. 16.0.
ccelis docet, et non alium: quemadmodum ostendemus procedente
sermone.
1 (Grece οὐδὲ τὸ κενὸν εἶναι, ἢ σκιὰν 3 multa is not an unlikely reading as
ἐνδέξεται, id est, neque fiers poterit, «t represented in καὶ τὰ πολλὰ τῆς κτίσεωξ
vacuum, aut umbra sit. Sicc.16, Et luc καὶ ἐναντία ἀλλήλων. sunt is omitted in
quidem in hominibus capit dici. DILL. the ΑΒ. MS.
3 fabricasse, i.e. Bythum. 4 els τὸν βυθὸν τῆς d
Matt. vi. 9,
272 PRIMZEVA FIDES.
LIB.II1.viit.]1.
GR. II. ix.
MASSIL. ix.
CAP. VIII.
Ostensio quoniam, est et substitit. mundi fabricator
Deus, non constat autem esse qui super hunc adin-
venitur Pater.
1. Nunc autem sufficit id quod est ab eis, qui contraria nobis
dicunt testimonium, omnibus hominibus ad hoc demum consen-
tientibus, veteribus quidem, !et in primis a primoplasti traditione
hanc suadelam custodientibus et unum Deum fabricatorem coeli
et terre hymnizantibus: reliquis autem post eos a prophetis
Dei hujus rei commemorationem accipientibus ; ethnicis vero ab
Rom.i.99 ipsa conditione discentibus. psa enim conditio ostendit eum qui 6.1
condidit eam ; et ipsa factura suggerit eum qui fecit; et mundus
manifestat eum qui se disposuit. Ecclesia autem omnis per uni-
versum orbem hanc accepit ab apostolis traditionem.
2. Constante igitur hoc Deo, quemadmodum diximus, et
testimonium ab omnibus accipiente quoniam est: ille sine dubio,
qui secundum eos adinvenitur pater, inconstans et sine teste est,
Simone mago primo dicente semetipsum esse super omnia Deum,
et mundum ab angelis ejus factum; post deinde his, qui succes-
serunt ei secundum quod ostendimus in primo libro, variis senten-
tiis impias et irreligiosas adversus fabricatorem cireumducentibus
doctrinas: quorum discipuli cum sint hi, ethnicis pejores efficiunt
Rom. 1.25. eos qui assentiunt eis. llli enim creature potius quam Creatori
Gal.iv.8 — gervientes, et his qui non sunt dit; verumtamen primum deitatis
locum attribuunt fabricatori hujus universitatis Deo. Hi autem,
hunc quidem labis fructum dicentes, et animalem eum vocantes,
et non cognoscentem eam quie super eum est virtutem, dicentem
Esai. xiv. 9. quoque, Ego sum Deus, et prater me non est alius Deus, mentiri
eum dicentes, ipsi mentientes, omnem malitiam copulantes ei;
eum qui non est super hunc, quod sit, fingentes secundum senten-
tiam suam, deteguntur eum quidem qui est Deus blasphemantes,
eum autem qui non est Deum fingentes in suam ipsorum con-
demnationem. Et qui dicunt semetipsos perfectos et universorum
habere agnitionem ethnicis pejores, et magis blasphemi sensu
etiam adversum suum factorem inveniuntur.
1 Tév ἀρχαίων μὲν kal rà πρῶτα ταυτὴν τὴν πίστιν φυλαττομένων k.T.À.
K τῆς τοῦ πρωτοπλάστου παραδόσεως — (precipua sane).
DE CONDITORE.
CAP. IX.
De questionibus et parabolis, quomodo oporteat
solvere ea que queruntur.
1. Perraquam itaque irrationale est, preetermittentes eum qui
vere est Deus et qui ab omnibus habet testimonium, queerere si
est super eum is qui non est, et qui a nemine unquam annuntia-
tus est. Quoniam enim manifeste nihil dictum. est de eo et ipsi
testimonium perhibent: quia autem parabolas, qu:e quzruntur et
ipsze quomodo dictze sint, male ad eum qui adinventus est ab ipsis
transfigurantes, alium nunc qui ante nunquam quesitus est gene-
rant, manifestum est. Per hoc enim quod velint !ambiguas
exsolvere Scripturas (ambiguas autem non quasi ad alterum
Deum, sed quasi ad dispositiones Dei,) alterum Deum ? fabricave-
. runt; quemadmodum preediximus, de arena resticulas nectentes,
et queestioni minori questionem majorem adgenerantes. Omnis
autem queestio non per aliud quod quzeritur habebit resolutionem,
nec ambiguitas per aliam ambiguitatem solvetur apud eos qui
sensum babent, aut sznigmata per aliud majus senigma; sed ea
quze sunt talia ex manifestis et consonantibus et claris accipiunt
absolutiones.
2. Hi autem quzrentes exsolvere Scripturas et parabolas,
alteram majorem et impiam quzestionem introducunt, siquidem
super mundi fabricatorem Deum alius sit Deus, non exsolventes
quzestiones, (unde enim ?) sed minori queestioni magnam quzestio-
nem annectentes, et nodum insolubilem inserentes. 3? Ut enim
sciant hoc ipsum scire, quod utique triginta annorum Dominus
venit ad baptismum veritatis, hoc non discentes, ipsum Deum
. fabricatorem, qui misit eum ad salutem hominum, impie contem-
nunt: et ut putentur posse enarrare unde substantia materiz,
213
1 αἱ γραφαὶ αὐτοῦ μεγάλαι μὲν xal
πεπληρωμέναι νοημάτων εἰσὶν ἀποῤῥήτων
καὶ μυστικῶν καὶ δυσθεωρήτων᾽ σφόδρα δὲ
καὶ δυσδιήγητοί εἰσι, καὶ αἰτίαι δοκοῦσι
τοῦ τὰς ἀπαιδεύτους πλανᾶσθαι τῶν érepo-
δόξων ψυχὰς, ἀπερισκέπτως καὶ μετὰ
προπετείας κατηγορούντων τοῦ Θεοῦ ἐξ
ὧν οὐ νοοῦσι γραφῶν, καὶ διὰ τοῦτο
ἐκπιπτόντων ἐπὶ ἀναπλασμὸν ἄλλου
Θεοῦ. OnkiG. in Ps. xl. as quoted by
GRABE.
3 AR. predicaverunt.
3 GRABB proposes sciantur ; Mas-
BUET objecta, Sed frusira; sensus est, ut
enim sciant se hoc ipsum scire; but
this scarcely mends matters. The Greek
again extricates us; Wa γὰρ γνῶσι αὖ-
τὴν Thy γνῶσω, (ὅτι μὲν X éràv... τοῦτο
οὐ μαθόντε:) αὐτοῦ τοῦ κτίσαντος Θεοῦ...
ἀσεβῶς καταφρονοῦσι.
LIB. II. ix. 1.
GR. II. x.
MASS. 1I. x.
LIB. 1I. x. 1.
Luc. xviii.
27.
274. VALENTINI
non credentes quoniam Deus ex his que non erant, quemadmo-
- dum voluit, ea que facta sunt ut essent omnia fecit, sua volun-
tate et virtute !substantia usus, sermones vanos collegerunt,
vere ostendentes suam “infidelitatem: quoniam quidem his quz
sunt non credunt, in id quod non est deciderunt.
CAP. X.
Quoniam substantiam materie labt adjungere non
constat ; voluntate autem et virtute Dei constat, et
fidem habet.
1. Quvon enim dicunt ex lacrymis Achamoth, humectam pro-
disse substantiam, a risu autem lucidam, a tristitia autem soli-
dam, et a timore mobilem, et in his altum sapere et inflatum esse,
quomodo hzc non digna irrisione et vere ridicula? qui non
credunt quidem, quoniam ipsam materiam, cum sit potens et
dives in omnibus, Deus creavit, nescientes quantum potest spiri-
talis et divina substantia; credentes autem quoniam Mater ipso-
rum, quam feminam a fcemina vocant, a przdictis passionibus
emisit tantam conditionis materiam: et querentes quidem unde
*suppeditavit fabricatori conditionis ‘substantia, non queerentes
autem unde Matri ipsorum, quam Enthymesin et impetum ZEonis
errantis dicunt, *lacrymas tantas aut sudores, aut tristitias, aut
reliqua materie emissio.
2. Attribuere enim substantiam eorum qus facta sunt vir-
tuti et voluntati ejus qui est omnium Deus, et credibile et
acceptabile et constans et in hoc bene 'diceretur: quoniam que
impossibilia sunt apud homines, possibilia sunt apud Deum; quo-
niam homines quidem de nihilo non possunt aliquid facere, sed de
materia subjacenti: Deus autem quam homines hoc primo melior,
eo quod materiam fabricationis suse cum ante non esset ipse ¢.
adinvenit. Dicere autem de Enthymesi 7Eonis errantis prolatam
1 £, ¢, tamquam substantia, οὐσιώσει
χρησάμενος, is given by GRABE from
FEUABDENT. as the explanation of BIr-
LIUS, and repeated by Massurt and
STIEREN. But BiLLIUS must have
written or meant, οὐσίᾳ ὡσεὶ χρησάμενος,
and in the Latin, sola sua voluntate ac
potentia pro creatis (not procreatis) rebus
omnibus, «sus, &c.
* The CLERX. reading; GRAB fol-
lows the ΑΒ. MS. infrmitatem.
3 The translator seems to have read
éxipxe: suppeditavit, the sense requiring
ὑπῆρχεν exstitit ; and the same confusion
will account for the soleciams lacrymas
.«. eristifiaa,
4 substantia, £ e. substantiam.
# CLERMK. dicetur.
SENTENTIA VECORS. 275
materiam, et longe quidem /Eonem ab Enthymesi ejus separa- LIB IT xL 1.
tam, et hujus rursus passionem et affectionem extra ipsam qui- MASS. IL. xi.
dem ejus esse materiam, et incredibile et fatuum et impossibile
et inconstans.
CAP. XI.
Contradictiones his qui sunt a Valentino.
1. Er non credentes quidem quoniam hic qui est super
omnia Deus, in his quz sunt ejus varia et dissimilia Verbo fabri-
cavit quemadmodum ipse voluit, cum sit omnium fabricator, ut
sapiens architectus et maximus rex; 'credentes autem quoniam
angeli, aut virtus aliqua separata a Deo et ignorans eum fecit
hanc universitatem, sic igitur veritati non credentes, in mendacio
autem volutantes, perdiderunt panem vite verse, in vacuum et in
profundum umbre incidentes; similes 7Esopi cani ei qui panem
quidem reliquit, in umbram autem ejus impetum fecit, et per-
didit escam. Et ex ipsis autem Domini verbis facile est osten-
dere, confitentis unum Patrem et factorem mundi et plasmatorem
hominis, qui a lege et prophetis annuntiatus sit, et alterum nesci-
entis, et hunc esse super omnia Deum: docentis autem, et per
se eam qus est ad Patrem adoptio filiorum, quz est seterna vita,
omnibus justis attribuentis.
2. Sed quoniam amant incusare, et ea que sunt sine calum-
nia, ut calumniosi concutiunt, multitudinem parabolarum et quzes-
tionum inferentes nobis, bene hzc arbitrati sumus primo interro-
gare eos e contrario de suis dogmatibus, et quod non est verisimile
ipsorum ostendere, et temeritatem ipsorum excidere: post deinde
Domini sermones inferre, ut non sint tantum ad proponendum
vacantes; sed propter hoc quod non possint ad ea quz interro-
gantur ratione respondere, dissolutam suam videntes argumenta-
tionem, aut revertentes ad veritatem, et semetipsos humiliantes,
et cessantes a multifaria sua phantasia, placantes Deum de his
qui adversus eum blasphemaverunt, salventur: aut si persevera-
rint in ea quz» przeoccupavit animum ipsorum vana gloria, argu-
mentationem suam ?immutent.
1 That the world was created by e.g. ܪܘܐ MAGUS, p. 193; MENANDEB,
angels (κοσμοποιοὶ dyyedot) as the im- — p.195; SaTURNINUS, p.196; BABSILIDES,
mediate agents of the Creator, was & p.199, 200; CARPOCRATBB, p. 204, 206.
favourite assumption of Gnosticism. 3 AR. innotent,
276 TRIACONTAS REDUNDAT SIMUL
LIB. II. xii.
GR. II. xiii CAP. XII.
.ܐܛ
MASS. II.
xit. 1.
Quomodo 1s sermo qui est de triacontade wllorum con-
cidit in utroque, et secundum id quod plus est, et
secundum id quod minus.
Primo quidem de triacontade ipsorum sic dicemus, univer- ¢ 5
Sam eam utrinque mire decidere, et secundum id quod minus
habet et secundum id quod plus, propter quam dicunt triginta
annorum Dominum ad baptismum venisse. Hec autem dicente,
manifesta erit universe argumentationis ipsorum eversio. Et
secundum deminorationem quidem sic: Primo quidem, quoniam
annumerant reliquis ZEonibus Propatorem. Pater enim omnium
enumerari non debet cum reliqua emissione: qui non est emissus
cum ea qui emissa est: et innatus cum ea quis nata est: et
quem nemo capit cum ea que ab eo capitur, et propter hoc in-
capabilis: qui infiguratus est cum ea que figurata est. Secundum
enim id quod melior quam reliqui non debet cum eis annumerari;
et hoc cum Xone passibili, et in errore constituto, qui est impas-
sibilis et non errans. Quoniam enim a Bytho inchoantes tria-
eontada enumerant usque ad Sophiam, quam /Eonem errantem
dicunt, ostendimus in eo libro qui est ante hunc librum, et que
dicunt nomina ipsorum posuimus: hoc autem non annumerato,
οι peu jam non sunt xxx secundum eos emissiones /Eonum, sed xx et
novem fiunt.
CAP. XIII.
Quoniam, vmpossibile est separatas esse ab invicem eas
que infra plenitudinem | dicuntur conjugationes :
adunitis autem ws, wmpossibile est Sophiam sine
conjuge assumpsisse labem, aut etiam generasse
aliquid.
1. Post deinde primam emissionem Ennoiam, quam Sigen
1 vocantes, ex qua rursum ?[Nun] et Alethiam emissos dicunt:
1 vocant seems to be required instead — setra τὴν πρώτην προβολὴν τὴν Ἔννοια»,
of vocantes, ex qua may represent ἑξῆς, ἦν Σιγὴν καλοῦσιν, ἐξῆς πάλιν Νοῦν καὶ
for the second pair is never said to ᾿Αλήθειαν προβληθῆναι λέγουσι. See
have proceeded from Sige alone. The note 1, p. 98, and compare the note by
original may have run as follows: Meré- Voss. in Ian. ad Magn. CoTEL.
ET DEFICIT. 277
in utrisque exorbitant. Impossibile est enim enncean alicujus, LiB: 11. xit.
aut silentium separatim intelligi, et extra eum emissum pro-
priam habere figurationem. Si autem non dicent esse emissam
illam extra, sed adunatam Propatori, ut quid cum reliquis
/Eonibus annumerant eam, his qui non sunt adunati, et propter
hoc ignorant magnitudinem ejus? Si autem et unita est, (con-
sideremus et hoc,) necessitas est omnis ab unita conjugatione et
inseparabili et unum exsistente indiscretam, et unitam eam que
ex ea est, emissionem fieri, ut non dissimilis sit ab eo qui
emisit, Hoc autem sic se habente, unum et idem fiet, quemad-
modum Bythus et Sige, sic et Nus et Alethia, semper adhzerentes
invicem: et quod non possit alterum sine altero intelligi, quemad-
modum neque aqua sine humectatione, neque ignis sine calore,
neque lapis sine duritia, unita sunt enim invicem hse, et
alterum ab altero separari non potest, sed semper coexsistere ei.
Sic et Bythum cum Ennoea adunitum esse oportet, et Nun cum
. Alethia eodem modo. — Rursus et Logos et Zoe ab unitis emissi,
unitos esse, et unum esse debent. Secundum hzc autem, et
Homo et Ecclesia, et universa reliquorum ZEonum conjugationis
emissio, unita esse debet, et semper coexsistere alterum !altero.
Fceminam enim ZEonum pariter esse oportet cum masculo secun-
dum eos, cum sit velut affectio ejus.
2. Et hec cum ita se habeant, et cum hzc dicantur ab ipsis,
rursus impudorate audent docere, juniorem duodecadis 7IEonem,
quem et Sophiam appellant, sine permixtione conjugis, quem
Theletum vocant, passam esse passionem, et separatim sine eo
fructum generasse, quem et feminam a fcmina nominant, in
tantum dementis progressi ita ut manifestissime duas contrarias
de eodem sententias censeant. Si enim Bythus aduuitus est cum
Sige, et Nus cum Alethia, et Logos cum Zoe, et reliqui deinceps,
quemadmodum poterat Sophia sine conjugis perplexione pati
aliquid, vel generare? Si autem hzec ?sine illo passa est, necesse
est et reliquas conjugationes abscessionem et separationem a
semetipsis accipere: quod est impossibile, sieut przediximus.
Impossibile est ergo et Sophiam passam esse sine Theleto: et
soluta est ipsorum rursus omnis argumentatio.
3 Nun is included within brackets, sibly the translator may have written it,
as having been supplied arbitrarily, having read ἕτερον παρ᾽ ἑτέρου, instead
though of necessity, by FEUARDENTIUS. οὗ the accusative.
1 The CLzBM. MS. inserts ab. Pos- 3 CL. sine ullo perhaps ἄνευ rwos.
VOL. I. 18
GR. II. xiv.
MASS. II.
xii. 9.
278 TRIACONTAS REDUNDAT SIMUL
LIB. II. xii) 8, 6 passione enim, quam sine complexione conjugis passam
Sfiss i] eam dicunt, iterum reliquam universam velut tragcediee composi-
xli. 3.
tionem affinxerunt. Si autem impudorate et reliquas conjugationes
disjunctas ab invicem dixerint esse separatas propter novissimam
conjugationem, uti non solvatur illorum vaniloquium ; primo quidem
impossibili insistunt rel. Quemadmodum enim separabunt Propa-
torem ab Enncea ejus, aut Nun ab Alethia, aut Logon a Zoe, et
reliquos similiter? Quemadmodum autem et ipsi ad unitatem
recurrere dicunt, et omnes unum esse, si quidem he, qu sunt
intra Pleroma conjugationes unitatem non custodiunt, sed di-
Btantes sunt ab invicem, in tantum uti et patiantur, et generent
sine alterius complexu, quemadmodum gallinz sine caponibus ἢ
CAP. XIV.
Quoniam in eodem Pleromate non poterat. Verbum et
Silentium, esse.
1. Posr demum et sic solvetur illorum rursum prima etis
archegonos ogdoas. Erunt enim specialiter in eodem Pleromate
Bythus et Sige, Nus et Alethia, Logos et Zoe, Anthropos et
Ecclesia. Impossibile est autem Logo przsente Sigen esse, aut
iterum Sige presente Logon ostendi. Hzc enim consumptibilia
sunt invicem, quemadmodum lumen et tenebre in eodem nequa-
quam erunt; sed si quidem lumen sit, non'sunt tenebre: ubi
autem tenebre sunt, non erit lumen: veniente enim lumine, solute
Bunt tenebre. Sic ubi est Sige, non erit Logos; et ubi Logos,
non utique est Sige. !Si autem endiatheton Logon dixerint,
endiathetos erit et Sige; et nihilominus solvetur ab endiatheto
Logo. Quoniam autem ?non est endiathetos, ipsa hzc ordinatio
ipsorum emissionis significat. Jam igitur non dicant primam et o.1s
1 'Ἐνδιαθέτῳ λόγῳ Greci opponunt
προφορικὸν, hoc est, ut c. XV. 2, vertit
interpres, emissibile Verbum ; vel ut capite
49, emissionis Verbum: vel denique, ut
capite XVI. 4, prolativum, &c. BILL.
3 Non est endiathetos. Heretict igi-
tur fictitium suum λόγον statuerunt xpo-
φορικὸν, sed Catholici de vero λόγῳ Filio
Alexandrinus lib. v. Stromat. p. 547,
ὁ yàp τοῦ πατρὸς τῶν ὅλων λόγος οὐχ
οὗτός ἐστιν ὁ προφορικὸς, σοφία δὲ καὶ
χρηστότης φανερωτάτῃ τοῦ Θεοῦ. Et
Cyrillus Hierosolymitanus Catech, 1v.
IUwminatorum: πίστευε ὅτι ἑνὸς Θεοῦ
μονογενὴς εἷς ἐστιν υἱὸς πρὸ πάντων τῶν
αἰώνων Θεὸς λόγος, οὐ προφορητικὸς εἰς
ἀέρα διαχεόμενος, οὐδὲ λόγοις ἀνυποστά-
τοις ἐξομοιούμενο:. GR. The Logos Endia-
thetos exactly expresses the Platonism
of PHILO, see note 2, p. 266, but this is
the earliest patristical use of the term.
279
principalem ogdoaden ex Logo et Sige constare, }{sed] aut Sigen, 115. 1.217.
aut Logon refutent: et soluta est illorum prima et principalis GR; 21 ar.
ogdoas. Si enim unitas conjugationes dixerint, soluta est eorum ̈ܝ
universa argumentatio. Quomodo enim unitis eis, Sophia sine
conjuge labem generavit? Si autem sicut in emissione unum-
quemque ex onibus propriam substantiam habere dicent,
quemadmodum in eodem ostendi potest Sige et Logos? Et hzc
quidem secundum diminutionem.
2. Secundum autem id quod plus est, rursus solvitur triacon-
tas ipsorum sic: Emissum enim a Monogene dicunt, sicut et
reliquos Atonas, Horon, quem plurimis nominibus vocant, sicut
preediximus in eo, qui ante hunc est liber. Hunc autem Horon
quidam quidem a Monogene emissum dicunt, alii vero ab ipso
Propatore in similitudine sua. Adhuc etiam emissionem dicunt
factam & Monogene Christo, et Spiritu Sancto, [Christum et
Spiritum Sanctum, | et hos non annumerant ad numerum Plero-
matis: sed neque Salvatorem, quem etiam ? Totum esse dicunt.
Hoc enim manifestum est et czeco, quoniam non solum triginta
emissiones secundum illos emissze sunt, sed et quatuor cum istis
xxx. Ipsum enim Propatorem annumerant in Pleroma, et eos
qui ex successione ab invicem emissi sunt. Quid quod isti non
annumerabuntur illis in eodem Pleromate exsistentes, qui adepti
sunt eandem emissionem?* Quam enim edicere possunt justam
causam, ob quam non annumerant cum reliquis ZEonibus, neque
Christum, quem volente Patre a Monogene dicunt esse emissum,
neque Spiritum Sanctum, neque Horon, quem et *Sotera dicunt ;
sed neque ipsum Salvatorem, qui venit ad auxilium et formationem
matris ipsorum? Utrum quasi sint isti *infirmiores illorum, et ideo
indignos esse /ZEonum appellatione et numero: aut quasi meliores
aint et ‘differentes? Sed infimi quidem quomodo fient, qui etiam in
ET DEFICIT.
1 The Cod. CL. omits sed. Cf. p.1,n. 3.
3 Cf.n. 3. The author perhaps wrote
“Opov, which was read by the translator
Ὅλον.
8 The name Soter does not occur
among the other synonyms of Horus
at pp. 18, 24, and therefore GRABE
conjectures that the abbreviate form
ZTPN, meaning Zraupdy, was read by
the translator as Σωτῆρα. But Horus
was a power of Soter, p. 28, 1.2. Mas-
SUET considers that Λυτρωτὴν stood in
the text, but it is scarcely probable that
it should have been rendered by another
Greek term, occurring immediately after.
4 ἀσθενέστεροι τούτων. The ARUND.
and Voss. reading is adopted; there can
be no Greek equivalent for the CLERM.
infimiores. Double comparatives and
superlatives occur, e.g. ἐσχατώτατα,
πρώτιστα, but a comparative is never
grafted on a superlative. Besides, in-
Jirmi makes a better sense in the next
sentence than infim.
5 The word διαφορωτέρους occurs in
the sense of more excellent, p. 205.
18—2
280 MENS NON DIFFERT
LIB. 11. xiv. fixionem et emendationem reliquorum emissi sunt? Meliores
OR Ix, autem rursus prima et principali tetrade esse non possunt, a qua
Xi.7. et emissi sunt: et illa enim enumeratur in predictum numerum.
Oportuerat autem et istos annumerari in Pleromate Atonum: aut
et ! illorum ZEonum honorem hujusmodi appellationis auferri.
3. Cum ergo sit soluta illorum triacontas, sicut ostendimus,
et secundum id quod minus est, et secundum id quod plus est: (in
tali enim numero si plus fuerit, aut minus, reprobabilem faciet
numerum, quanto magis ?tanta?) instabilis igitur ea que est de
Ogdoade ipsorum, et de duodecade fabula. Instabilis autem et
universa illorum regula, ipso firmamento ipsorum dissipato et in
Bythum, hoc est in id quod non est, dissoluto. Queerant igitur
jam a modo alias causas ostendere, quare xxx annorum Dominus
ad baptismum venerit ; et duodecadis Apostolorum ; et ejus qure
sanguinis profluvium passa est; et reliquorum quiecunque vane
laborantes delirant.
CAP. XV.
Quomodo nullius momenti ostendatur primus ordo
emissionis vpsorum.
1. Er ipsum quidem primum ordinem emissionis ipsorum 1
reprobabilem esse sic ostendimus. Emissum enim dicunt de
Bytho et hujus Enncea Nun et Alethian, quod quidem contrarium
ostenditur. Nus enim est ipsum quod est principale, et summum,
et velut principium, et fons universi sensus. Ennoia autem quse
Sab hoc est qualislibet et de quolibet facta motio. Non ‘capit
igitur ex Bytho et Ennoia emissum esse Nun: verisimilius enim
erat dicere eos, de Propatore et de hoc Nu emissam esse filiam
Ennoiam, Non enim Ennoia mater est Noos, sicut dicunt ; sed x.
1 dorum. Afonum, ἢ kal τούτων τῶν a3 παρὰ τούτου.
αἰώνων, ταύτης τῆς προσηγορίας, τὴν * Non capit igitur. | Greca, phrasis,
τιμὴν ἀφαιρεῖσθαι. $. e. or that the Ple- — qua non raro utitur, ut paulo post: Et
roma should be deprived of the honour hee quidem in hominibus capit dici.
of the Hons of this denomination, viz. — Crebro quoque, qui extra controversiam
of the Tetrad. Latine scripsit, Tertullianus verbum é-
2 Tanta, τοσάδε, 80 many and great δέχεται sic imitatur, ut lib. de Resur-
variations. rectione carnis ; lib. 1, 3, et 5, contra
δ Cod. CLERM. ad, as 8180 ARUND. — Marcionem : Corpus animale capit dici,
and Voss., but GRABE has ab hoc. The id est, recipit hanc. nomenclaturam, dig-
translator may have read παρὰ τοῦτον, — num est hoc nomine. FEUARD.
AB ENTHYMESI. 281
Nus pater fit Ennoie. Quemadmodum autem et emissus est Nus
a Propatore, qui principalem et primum ejus que est intus
abscondit et invisibilis affectionis locum continet? a qua sensus .
generatur, et Ennoia, et Enthyinesis, et alia, quze non alia sunt
preter Nun; sed illius ipsius, quemadmodum preediximus, de
aliquo incogitatu dispositee qualeslibet motiones; secundum ! perse-
verationem et augmentum, non secundum immutationem vocabula
accipientes, et in cognitionem conterminatze, et in verbum co-
emisse, sensu manente intus et condente, et administrante, et
gubernante libere et ex sua potestate, quemadmodum et vult, qure
preedicta sunt.
2. Prima enim motio ejus de aliquo, ?ennoia appellatur;
perseverans autem et aucta, et universam apprehendens animam,
enthymesis vocatur. Hzc autem enthymesis multum temporis
faciens in eodem, et velut probata, sensatio nominatur. Hzc
autem sensatio in multum dilatata, consilium facta est; augmentum
autem et motus in multum dilatatus consilii, cogitationis exami-
natio: quze etiam in mente perseverans, verbum rectissime appel-
labitur; ex quo ?emissibilis emittitur verbum. Unum autem et
idem est omnia que przdicta sunt, a No initium accipientia, et
secundum augmentum assumentia appellationes. Quemadmodum
et corpus hominis, aliquando quidem novellum, aliquando quidem
virile, aliquando autem senile, seeundum augmentum et perse-
verantiam accepit appellationes, sed non secundum substantise
demutationem, neque secundum corporis amissionem : sic et illa.
De quo enim quis *contemplatur, de eo et cogitat: et de quo
cogitat, de hoc et sapit: de quo autem et sapit, de hoc et con-
siliatur: et quod consiliatur, hoc et animo tractat: et quod animo
tractat, hoc et loquitur. Hsc autem omnia, quemadmodum
diximus, Nus gubernat, cum sit ipse invisibilis, et a semetipso per
1 κατὰ διαμονὴν kal αὔξησιν.
2 The following may be considered
to be consecutive steps in the evolu-
tion of Adyos as a psychological entity.
Ennoia, conception; Enthymesis, in-
tention ; Sensatio, thought ; Consilium,
reasoning ; Cogitationis Examinatio,
Judgment ; in Mente Perseverans, Λόγος
ἐνδιάθετος; Emissibile Verbum, Λόγος
wpopopixés. Right reason is spoken of
by JUSTIN as inspired by the divine
Logos, the light of Heathen wise men
before the advent of Christ. Td» 8
τὸν... λόγον ὄντα, ov πᾶν γένος ἀνθρώπων
μέτεσχε, καὶ οἱ μετὰ λόγου βιώσαντες
Χριστιανοὶ εἰσι, κἀν ἄθεοι ἐνομίσθησαν,
οἷον ἐν Ἕλλησι μὲν Σωκράτης, k.T.À.
A pol. 1. 46.
δ emissibilis. The authority of
MSS. is entirely in favour of this
false concord, the translator as usual
following the Greek, viz. λόγος προφο-
ρικός.
4 Codd. CLERM. and Voss. have con-
templatus est. ποι 1. ܐܬܐ and Base.
contemplatus.
282 DEUS UNUS EST
LIB. 11. xv. e& quse predicta sunt, sicut per radium, emittens verbum, sed o. ix
GR. 11. xr. non ipse ab alio emittitur.
xi s ὃ. Et hsec quidem in hominibus capit dici, cum sint com-
positi natura, et ex corpore et anima subsistentes: qui autem
dicunt ex Deo emissam esse Enncam, et ex Enncea Nun, deinceps
ex iis Logon, primo quidem arguendi sunt improprie emissionibus
usi; post deinde hominum affectiones, et passiones, et intentiones
mentis describentes, Deum autem ignorantes : qui quidem ea que
obveniunt hominibus ! ad loquendum eos, applicant omnium Patri,
quem etiam ignotum omnibus dicunt; negantes quidem ipeum
mundum fecisse, ut ne quidem pusillus putetur, hominum autem
affectiones et passiones donantes. Si autem Scripturas cognovis-
sent, et a veritate docti essent, scirent utique quoniam non sic
Deus, quemadmodum homines ; et non sic cogitationes ejus, quo-
modo cogitationes hominum. Multum enim distat omnium Pater
ab his quz proveniunt hominibus affectionibus et passionibus: et
simplex, et non compositus, et *similimembrius, et totus ipse sibi-
metipsi similis, et zqualis est, totus cum sit *sensus, et totus
spiritus, et totus *sensuabilitas, et totus enncea, et totus ratio, et
totus auditus, et totus oculus, et totus lumen, et totus fons omnium
bonorum; quemadmodum adest religiosis ac piis dicere de Deo.
4. Est autem et super hxc, et propter hzc inenarrabilis.
Sensus enim capax omnium bene et recte dicetur, sed non similis
hominum sensui : et lumen rectissime dicetur, sed nihil simile ei,
1 ad loquendum eos, Greece πρὸς τὸ
λαλεῖν αὐτούς.
3 similimembrius, the translation, ac-
cording to FEUABD. of ὁμοιόκωλος, which
is an unknown compound, or of ὁμοιο-
μερὴς according to GRABE, which is used
by ARISTOTLE, de Part. An. and De Colo ;
Cyrillus Catech. v1. hune Irenci locum
imitatus. dixit, ὅμοιον ἀεὶ ἑαυτῷ ὄντα,
μονοειδῆ τὴν ὑπόστασιν, οὐκ ἐν μέρει
ἐλαττούμενον, ἀλλ᾽ ἐν πᾶσιν ὅμοιον ὄντα
αὐτὸν ἑαυτῷ. Mass. His words con-
firm GRABE'S view ; for ὁμοιομερὴς was
the term coined by ANAXAGORAS to
express the identity of the molecules, of
which any substance was formed, with
the substance itself, as stated at the
conclusion of note 2, p. 290. The trans-
lator was less at loss than LuCRETIUS
who found himself unable to express the
Greek by any single Latin term; e.g.
Nunc ܐ Anazagore scrutemur ܗܘܪ
meriam,
Quam Greci memorant, nec nostra dicere
lingua
Concedit nobis patri sermonis egestas ;
Sed tamen ipsam rem facile est exponere
verbis,
Principium rerum quam dicit homeao-
meriam.
Ossa videlicet e pauxillis atque minutis
Ossibu’, sic et de pauzillis atque minutis
Visceribus viscus gigni, &c. 1. 830.
3 Sensus. Νοῦς fuit in Greco, hic a
postea sepe uti colligitur ex cap. 18,
p. 138, col. x, ܐ . 26, aliisque locis, pre-
sertim ex lib. 1, cap. 6, ubi in hac ipsa
sententia ὅλος νοῦς ab Interprete redditur,
totus sensus. GRABE. The Greek ori-
ginal has already occurred, p. 111.
* γόησις, EDD. sensuhabilitas, νουνέ-
χεια.
ET INDIVISUS. 288
quod est secundum nos lumini. Sic autem et in reliquis omnibus LB. Π. xv.
!nulli similis erit omnium Pater hominum pusillitati: et dicitur 5 Ἢ HL. xvi.
-quidem secundum hzc propter dilectionem, sentitur autem super EX
hzec secundum magnitudinem.
CAP. XVI.
Quoniam, sensus non potuisset emitti quia upse emattebat
reliqua: et quid est emissio.
1, Si igitur et in hominibus ipse quidem sensus non emittitur,
neque separatur a vivo 318 qui emittit reliqua, motiones autem ejus
et affectus perveniunt ad manifestum ; multo magis Dei qui totus
sensus est, ipse a semetipso nequaquam separabitur, neque quasi ab
alio aliud emittitur. Si enim sensum emisit, ipse qui emisit sensum,
secundum eos compositus et corporalis intelligitur, ut sit separatim
. quidem qui emisit, Deus, separatim autem qui emissus est, sensus.
Si autem de sensu sensum dicant emissum, przecidunt sensum Dei
et partiuntur. Quo autem, et unde emissus est? Quod enim ab
aliquo emittitur, in aliquod subjectum emittitur. Quid autem sub-
jacebat antiquius quam sensus Dei, in quod emissum dicunt eum?
Quantus autem et erat locus, ut susciperet et caperet Dei sensum!
Si autem, quemadmodum a sole radium dicant, sicut subjacet aér
hic ?susceptior, et antiquior erit quam ipse radius, et illic ostendant
subjacens aliquid, in quod emissus est sensus Dei, capabile ejus et
antiquius. Post oportebit, quemadmodum solem minorem esse
quam omnia videmus, longe a semetipso emittentem radios, sic et
Propatorem dicere extra et longe a semetipso emisisse radium.
Quidnam autem extra aut longe sentiri a Deo potest, in quod
radium emisit ἢ
2. Si autem non emissum extra Patrem illum dicant, sed in
ipso Patre; primo quidem superfluum erit etiam dicere emissum
esse eum ; quemadmodum enim emissus est, si intra Patrem erat?
Emissio enim est ejus, quod emittitur, extra emittentem manifes-
tatio. Post deinde hoc emisso, et is qui est ab eo Logos erit
intra Patrem: similiter autem et relique Logi emissiones. Jam
1 The translator seems to have read only preferable to MABSUET'S susceptor,
οὐδενὶ, for ἐν οὐδενί. as following the authority of the CLEBM.
3 is, i. e. sensus, νοῦς. ABUND. Voss. and Meso. it. MSS.
3 Susceptior, GRABE'S reading, is ὑποδοχεὺς was probably the original.
284 DEUS NON CIRCUMSCRIBITUR.
LIB. I. xv. igitur non ignorabunt Patrem, cum intra eum sint ; nec secundum
ܫ xi. descensionem emissionum minus aliquis cognoscet eum, undique
ΧΙ.
omnes a Patre zequaliter circumdati: sed et impassibiles omnes
similiter perseverabunt, cum sint in paternis visceribus, et in
deminoratione nemo ipsorum erit. Non enim est deminoratio
Pater, nisi forte, velut in cireulo magno minor continetur circulus,
et intra hune rursus alter minor; aut velut sphzerze similitudine,
aut tetragoni, Patrem dicant intra se undique continere sphare
similitudinem, vel quadratam reliquam 7Eonum emissionem, uno-
quoque illorum cireumdato ab eo qui est super eum major; et
circumdante eum, qui post se est, minorem ; et propter hoc mino-
rem et ultimum omnium in medio constitutum, et multum a Patre
separatum, ignorasse Propatorem. Si autem hzc dixerint, in
figura et cireumscriptione concludent Bythum ipsorum, et circum-
dantem, et circumdatum : cogentur enim et extra illum confiteri
esse aliquid, quod circumdet eum. Et nihilominus in immensum
de his qui continent et continentur incidet sermo: et corpora .
inclusa esse ! omnes manifeste apparebunt.
3. Adhuc etiam aut vacuum esse eum confitebuntur, aut
!omne quod est intra eum; omnes similiter participabunt de Patre.
Quemadmodum in aqua circulos si quis faciat, vel rotundas vel c.
quadratas figuras, omnia hzc similiter participabunt de aqua:
quemadmodum et quze in aére fabricantur, necesse est participare
de acre; et que in lumine, ?de lumine : sic et qui sunt intra eum,
omnes similiter participabunt de Patre, ignorantia apud eos locum
non habente. Ubi enim participatio Patris adimplentis? Si
autem adimplevit, illic et ignorantia non erit. Solvetur igitur
ipsorum deminorationis opera, et materie emissio, et reliqua
mundi fabricatio, quee ex passione et ignorantia volunt substan-
tiam habuisse. Si autem vacuum illum confitebuntur, in maximam
incidentes blasphemiam, denegabunt id quod est spiritale ejus.
Quemadmodum enim ?est spiritalis is, qui ne quidem ea quee intra
eum sunt, adimplere potest
4. Hiec autem, que dicta sunt de sensus emissione, similiter
et adversus eos, qui a Dasilide sunt, aptata sunt: et adversus reli-
quos Gnosticos, a quibus et hi *initia emissionum accipientes, con-
| ἢ τὸ πᾶν ἔσω ܐܘ ἀνάγκη ἐστὶ μετέχειν τοῦ ἀέρος, καὶ d ἐν
3 The CLERM. MS. inserts est, and φῶτί ἐστι, φῶτος.
it is not an improbable reading, the ° The CLERM. MS. has quemadmo-
Greck being, rà ἐν τῷ ἀέρι πεποιημένα, dum enim spiritalis. Voss. spiritale.
NON VERBO AUT VITZ ANTECEDIT. 285
vieti sunt in primo ‘libro. Sed quoniam quidem reprobabilis et im- rm. IL ܐܡ
possibilis prima Noos, id est sensus, ipsorum emissio est, manifeste on. 11. xvii.
MASS. II.
ostendimus. Videamus autem et de reliquis. Ab hoc enim Logon
et Zoén fabricatores hujus Pleromatis dicunt emissos, et Logi, id est
Verbi, quidem emissionem ab hominum affectione accipientes, et
?addivinantes adversus Deum, quasi aliquid magnum adinvenientes
in eo quod dicunt, a Nu esse emissum Logon: quod quidem
omnes videlicet sciunt, quoniam in hominibus quidem consequenter
dicatur; in eo autem qui sit super omnes Deus, totus Nus et totus
Logos cum sit, quemadmodum preediximus, et nec aliud antiquius,
. nec posterius, aut aliud ?alterius habente in se, sed toto zequali et
simili et uno perseverante, jam non talis hujus ordinationis sequetur
emissio. Quemadmodum qui dicit eum totum visionem, et totum
auditum, (in quo autem videt, in ipso et audit, et in quo audit, in
ipso et videt), non peccat: sic et qui ait, totum illum Sensum et
totum Verbum, et in quo Sensus est in hoc et Verbum esse, et
Verbum esse ejus hunc Nun, ‘minus quidem adhue de Patre om-
nium sentiet ; decentiora autem magis quam hi, qui ^generationem
prolativi hominum verbi transferunt in Dei seternum Verbum, et
prolationis initium donantes et genesin, quemadmodum et suo
verbo. Et in quo distabit Dei Verbum, imo magis ipse Deus
cum sit Verbum, a verbo hominum, si eandem habuerit ordinatio-
nem et emissionem generationis !
5. Peccaverunt autem et circa Zoén, dicentes eam sexto loco
emissam, quam oportebat omnibus przeponere, quoniam Deus vita
est, et incorruptela, et veritas. Et non secundum descensionem
et que sunt talia acceperunt emissiones ; sed earum virtutum quse
semper sunt cum Deo appellationes sunt, quemadmodum possibile
est et dignum hominibus audire et dicere de Deo. Appellationi
enim Dei ?"coobaudientur sensus, et verbum, et vita, et incorruptela,
4 initia em. ἀρχὰς τῶν προβολῶν.
1 libro, omitted in the Ar. MS.
3 καταμαντευόμενοι, as GRABE ima-
gines, cf. 1. xxiii. μαντεύονται. Παραμαν-
τευόμενοι would be more analogical.
Temere de Deo conjicientes. Mass.
3 GRABE first restored alterius in the
place of anterius, and the emendation is
confirmed by the CLEnw. MS. The
Greek may have been, ἢ ἄλλο τι ἑτέρου.
4 minus quidem ...decentiora autein ;
qrrov μὲν... εὐπρεπέστερον δέ.
5 Ad hos hareticos quadrat, quod de
aliis ait Origenes Tom. 1. Comment. in
Johannem, pa. 24. οἰόμενοι προφορὰν
πατρικὴν, οἱονεὶ ἐν συλλαβαῖς κειμένην
εἶναι τὸν υἱὸν τοῦ Θεοῦ. GRABE.
6 Bene notanda Irenwi sententia de
aternitate Filii Dei, nullum habentis ini-
tium, e diametro Arianorum heresi ad-.
versa. GRABE.
7 coobaudientur, συμφωνήσουσι was
probably in the original, if so, consen-
tient would have been better.
xiii. 8.
286 PROBOLZE GNOSTICORUM
LIB. H. xv. et veritas, et sapientia, et bonitas, et omnia talia. Et neque sensum
GR. I. Ἢ xxi vita antiquiorem aliquis potest dicere, ipse enim sensus vita est;
As 90
Matt. vii. 7.
nec vitam posteriorem a sensu, uti non fiat aliquando sine vita is
qui est omnium sensus, id est Deus. Si autem dixerint, in Patre
quidem fuisse vitam, sexto autem loco prolatam, ut vivat Verbum;
multo ante eam quidem oportebat quarto loco emitti, ut vivat Nus,
et adhuc etiam ante hunc cum Bytho, ut vivat Bythus ipsorum:
eum Propatore enim ipsorum annumerare quidem Sigen, et hanc
conjugem ei donare, non connumerare autem Zoén, quomodo non
super omnem est insipientiam !
CAP. XVII.
Quoniam he, que ab iis dicuntur emissiones, hominibus
congruunt magis quam Deo.
De ea autem quz est !ex his secunda emissione ? Hominis et
Ecclesiz, ipsi patres eorum falso cognominati Gnostici, pugnant
adversus invicem, sua propria vindicantes, et malos fures semet-
ipsos convincentes, aptabile esse magis emissioni dicentes, uti veri-
simile, ex Homine V erbüm, sed non ex Verbo Hominem emissum:
et esse Hominem Verbo anteriorem, et hunc esse qui est super
omnia Deus. Et usque hoc quidem, quemadmodum preediximus,
omnes hominum affectiones, et motiones mentis, et generationes
intentionum, et emissiones verborum conjieientes verisimiliter, non
verisimiliter mentiti sunt adversus Deum. Ea enim quz accidunt
hominibus, et quzecunque patientes ipsi recognoscunt, ad divinam
rationem adducentes, apta dicere videntur apud eos qui ignorant
Deum, et per humanas has passiones transducentes eorum sensum,
genesin et probolen quinto loco Verbo Dei enarrantes, mirabilia
mysteria et inenarrabilia et alta, a nullo alio cognita dicunt se
docere, de quibus et dixerit Dominus: Quarite et invenietis, ut
queerant scilicet, qui de Bytho, et Sige, ‘et Nu, et Alethia proces-
serunt: si sunt ex eis rursus Logos et Zoe; dehinc ex Logo et
Zoe, Anthropos et Ecclesia.
` 1 Ex his, from Logos and Zoe, but * GRABE reads εἰ Nu, but authority
second in succession from Nus and preponderates in favour of Nus. Mas-
Aletheia. SUET renders qui adverbially, and the
* Hominis et Ecclesiae. These words sense then would run: That they may
are omitted in the CLERM. MS. Possibly —enquire how Nus and Aletheia proceeded
they may have comein from the margin. from Bythus and Sige; and also whether
3 Super omnia Deus; cf. p. 149, n. 2. Logos and Zoe emanated from these, ἂς.
A PHILOSOPHIA SUBORNANTUR. 287
LIB. IT. xviii.
CAP. XVIII.
Quomodo et hinc ethnici verisimilius de universorum
generatione responderunt et gratius: et quomodo ab
wpsis qui sunt a Valentino initia sumpserunt, ejus-
que sunt secundum eos regula.
-1. Mutro verisimilius et gratius de universorum genesi dixit
unus de veteribus Comicis ! Antiphanes in Theogonia.
Ile enim
de nocte et silentio Chaos emissum dicit, dehinc de Chao et nocte
2Cupidinem, et ex hoc lumen, dehinc reliquam secundum eum
1 Sine dubio est Antiphanes iste, cujut
᾿Αφροδίτης γοναὶ citantur ab Athenao,
pag. 487 et 666 seq. ARISTOPHANES
in the Aves describes the most ancient
heathen cosmogony in terms that bear
a close likeness to these statements of
Inzewzus. The Gnostic theories have
so much in common with the ancient
philosophy of Greece that the reader
can hardly dispense with an illustration
from their sources :
Xdos ἥν καὶ wt, ἔρεβός re μέλαν πρῶτον,
καὶ Τάρταρος εὐρὺς,
Τῇ δ᾽ οὐδ᾽ ἀὴρ οὐδ᾽ οὐρανὸς yo" ἐρέβους δ᾽
ἐν ἀπείροσι κόλποις
Τίκτει πρώτιστον ὑπηνέμιον νὺξ ἡ μελανό-
πτερος φὸν,
ἜΣ οὗ περιτελλομέναις ὥραις ἔβλαστεν
Ἔρως ὁ ποθεινὸς,
Στίλβων νῶτον πτερύγοιν χρυσαῖν, εἰκὼς
ἀνεμώκεσι δίναις.
Οὗτος δὲ χάει πτερόεντι μιγεὶς νυχίῳ,
κατὰ Táprapor εὑρὺν,
᾿Ενεόττευσεν γένος ἡμέτερον, καὶ πρῶτον
ἀνήγαγεν ἐς φῶς,
Πρότερον δ᾽ οὐκ ἣν γένος ἀθανάτων, πρὶν
“Epws συνέμιξεν ἅπαντα. [ Aves, 694.)
3 Compare p. 14, note 3. ARISTOTLE
quotes the authority of Hesiod and Par-
menides as saying that Love is the eter-
nal intellect, reducing Chaos into order :
"Ὑποπτεύσειε δ᾽ ἄν ris, Ἡσίοδον πρῶ"
τον ζητῆσαι τὸ τοιοῦτον, κἂν εἴ τις ἄλλος,
Ἔρωτα ἣ ᾿Επιθυμίαν ἐν τοῖς οὖσιν ἔθηκεν
ὡς ἀρχὴν, οἷον καὶ Παρμενίδης. Ἑαὶ γὰρ
οὗτος κατασκενάζων τὴν τοῦ πάντος γέ-
veow, Πρώτιστον μέν, φησιν, ἔρωτα θεῶν
μητίσατο πάντων" Ἡσίοδος δὲ [Θεογον.
116, 120]
Πάντων μὲν πρώτιστα χάος γένετ"...
"Hà' ἔρος, ὃς πάντεσσι μεταπρέτει ἀθα-
ráTouwuw
Αυσιμελὴς, (f. .ܐ Adroredds)
ws δέον ἐν rois οὖσι. ὑπάρχειν τυὰ
αἰτίαν, ἥτις κινήσει καὶ συνέξει τὰ πράγ-
ματα. Toórovs μὸν οὖν πῶς χρὴ διανεῖμαι
περὶ τοῦ τις πρῶτος, ἐξέστω κρίνειν ὕστε-
ρον. Metaph. 1. 4, see also 6. Whether
Love therefore was prior or subsequent
to Chaos according to ARISTOTLE was
a matter for discussion. The reading
Αὐτοτελὴς is perhaps too philosophic,
but it harmonises with the following
Orphic fragment, which also deduces all
life from Love, and shews that the
Evangelist’s Christian axiom, God is
Love, was not unknown to the heathen
as a tradition of Paradise: the Hours
pour forth,
Ilpóra μὲν ἀρχαίον Xdeos μελιήφατον
ὕμνον, . ܀ ܀ sees
Πρεσβύτατόν τε καὶ αὐτοτελῇ πολύμητιν
Ἔρωτα
Ὅσσα τ᾽ ἔφυκω ἅπαντα, διέκρυε 3’ ἄλλον
dw’ ἄλλου. Argon. ed. Steph. p. 17.
PYTHAGORAS gave a practical appli-
cation to the tradition :
Πυθαγόρας ἔλεγε, δύο ταῦτα ἐκ τῶν
θεῶν τοῖς ἀνθρώποις δεδόσθαι κάλλιστα,
τό re ἀληθεύευ,, καὶ τὸ εὐεργετεῖν. Kal
προσετίθη ὅτι καὶ ἔοικε τοῖς θεῶν ἔργοιδ
ἑκάτερον. ALL. Var. Hist. χτι. §9.
LIB.ILxvi primam. deorum genesin.
288
ANTIPHANIS THEOGONIA.
Post quos rursus !secundam deorum 0.1
Gn. IL. ti. xix. * generationem inducit, et mundi fabricationem ; dehinc de secundis
2iv. 11
diis narrat 2hominum plasmationem.
Unde ipsi assumentes sibi
fabulam, quasi naturali disputatione commenti sunt,- solummodo
demutantes eorum nomina, idipsum autem universorum genera-
tionis initium et emissionem ostendentes; pro nocte et silentio,
Bythum et Sigen nominantes; pro Chao autem, Nun; et pro
Cupidine, (per quem, ait Comicus, reliqua omnia disposita) hi
Verbum attraxerunt ; et pro primis ac maximis diis, Aonas for-
1 Secundam deorum genesin. The
primary generation of gods had its pa-
rallel in the ἰδέαι of PLATO, subsisting
as a system of Divine Intelligence in
the mind of the Deity, the Pleroma of
the Gnostic. The secondary generation
of gods is recognised no less clearly
in those δαιμόνια that had their origin
with the mundane soul, and gave a divine
life and movement to the sun, earth,
planets, ἄς. Where PLATO speaks of
the Supreme Deity addressing these
subordinate δαιμόνια as θεοὶ θεῶν, gods
the offspring of gods, he scarcely means
the Dii majorum ac minorum gentium,
but the Divine Principle of the Mun-
dane Soul of which Himself was the
source, not the mythological gods that
according to popular credence were gene-
rated and born of others. The imitative
principle of the Valentinian theory was
& close copy of PLATO, whose Supreme
Deity delegates a creative energy to
these θεοὶ θεῶν, and says, τρέπεσθε κατὰ
φύσιν ὑμεῖς ἐπὶ τὴν τῶν ζώων δημιουργίαν,
μιμούμενοι τὴν ἐμὴν δύναμιν περὶ τὴν
ὑμῶν γένεσιν. Tim. p. 41. With the
subordinate δαιμόνια of the Platonic
system, the Demiurge and seven angelic
heavens may be identified. Possibly
this derivative theogonia was superadded
by PrATO from prudential motives, as
a disciple of Socrates, his own settled
conviction being that there was only one
Supreme Being; and in the same way
the Gnostic, in framing his system on
the Platonic theory, would define the
Being of God as one Infinite Pleroma,
though involving a multiplicity of eman-
ative excellencies.
* Philo Judzeus was mainly instru-
mental in causing the rise of Gnosticism,
by bringing about that union of Jewish
interpretations of Biblical Truth with
Platonism, that more than any thing
else directed the attention of the schools
to the Theosophy of the East. So, as
regards the creation of man, ‘‘ Let us
make man,” suggests to him the co-
operation of personified attributes in
forming the creature of sense; while the
true or intellectual man was the creation
of the One Indivisible Divine Intellect.
Just as in the Platonic theory, man's
material nature is the work of the θεοὶ
θεῶν, his intellectual soul is an efflux of
the Deity. Kal xa’ ὅσον μὲν αὐτῶν ἀθα-
»άτοις ὁμώνυμον εἶναι προσήκει θεῖον λεγό-
μενον, ἡγεμονοῦν T' ἐν αὐτοῖς τῶν ἀεὶ δίκη
καὶ ὑμῖν ἐθελόντων ἕπεσθαι, σπείρας καὶ
ὑπαρξάμενος ἐγὼ παραδώσω" τὸ δὲ λοιπὸν
ὑμεῖς ἀθανάτῳ θνητὸν προσυφαίνοντες,
K.T.À. Tim. p. 41. This refinement of
a twofold creation was unknown at an
earlier date; it was adopted by the
Gnostic, pp. 172, 196, 232, from the
Cabbala of the Jews, 134, n. 2; 224,
n. I. The Pythagorean quoted by CLEM.
AL. Strom. V. 5, seems to have borrowed
from Moses; τὸν ,ܩܘܦܒ φήσας,
αὑτῷ χρώμενον παραδείγματι ποιῆσαι τὸν
ἄνθρωπον, ἐπήγαγεν" τὸ δὲ σκᾶνος τοῖς
λοιποῖς ὅμοιον, οἷα γεγονὸς ἐκ τᾶς αὐτᾶς
ὕλας, ὑπὸ δὲ τεχνίτᾳ δὲ εἰργασμένον
λῴστῳ, ὃς ἐτεχνίτευσεν αὐτὸν ἀρχετύπῳ
χρησάμενος ἑαντῷ.
THALETIS EX AQUA COSMOGONIA. 289
maverunt; et pro secundis diis, eam, que est extra Pleroma, LIB. II. xviii,
matris ipsorum enarrant dispositionem, secundam Ogdoaden vo- ΘΚ. 11. xix.
cantes eam; ex qua mundi fabricationem, et 'plasmationem — * 5
hominum similiter atque ille !'annunciant, inenarrabilia et incog-
nita mysteria solos se dicentes scire: qux ubique in theatris ab
hypocritis splendidissimis vocibus comeedisantur, transferentes in
suum argumentum, imo vero eisdem argumentis docentes, tantum
immutantes nomina.
2. Et non solum que apud Comicos posita sunt arguuntur
quasi propria proferentes ; sed etiam quz apud omnes, qui Deum
ignorant, et qui dicuntur Philosophi, sunt dicta, hzec congregant
et quasi centonem ex multis et pessimis panniculis consarcientes,
?finctum superficium subtili eloquio sibiipsis preeparaverunt: novam
quidem introducentes doctrinam, propterea quod nunc nova arte
substituta sit: veterem autem et inutilem, quoniam quidem de
veteribus dogmatibus ignorantiam et irreligiositatem olentibus,
hzec eadem ?subsuta sunt. *Thales quidem Milesius universorum
generationem et initium aquam dixit esse. Idem autem est dicere
5aquam et Bythum. 9Homerus autem poéta Oceanum deorum
lannunciant, Codd. CLAROM. Voss.
and MERC. 11. have annunciantes.
3 finctum superficium. Editors give
to superficium the sense of an upper
garment, on the strength of the doubt-
ful use of superficies in two passages of
TERTULLIAN'S treatise de Cultu. Fami-
warum, I1, I3. It is probable that the
translator read ἐπιπολὴν instead of the
author's word ἐπιβολὴν, and that the
Latin word waa coined pro re nata, see
note 2, p. 4. πλαστὸν ἐπιβολὴν may ex-
press the original.
3 subsuta. ὑπεῤῥάφη, as in EURIPI-
DES, τί δράσων τόνδε ὑποῤῥάπτεις λόγον.
Ale.537. For olentibus the AR. MS. reads
tnolentibus, which became nolentibus in
Voss. and Merc. 11.
4 Thales. Λέγεται Θαλῆν τὸν Μιλή-
σιον ἕνα τῶν ἑπτὰ σοφῶν πρῶτον ἐπικε-
χειρηκένας φιλοσοφίαν φυσικήν. Οὗτος
ἔφη ἀρχὴν τοῦ πάντος εἶναι καὶ τέλος τὸ
ὕδωρ. . . Θεὸν δὲ τοῦτο εἶναι, τὸ μήτ᾽
ἀρχὴν μήτε τελευτὴν ἔχον. Οὗτος περὶ
τὸν τῶν ἄστρων λόγον καὶ τὴν ζήτησιν
ἀσχοληθεὶς, Ἕλλησι ταύτης τῆς μαθήσεως
αἴτιος πρῶτος γίγνεται"... ἐγένετο δὲ
κατὰ Κροῖσον. ἨἩΙΡΡΟΙ. ἢῪ.1. τ. He
derived much of his system from Assy-
ria. GROTE'8 Hist. of Greece, Pt. 11. c. 19.
Osiris in the Egyptian system was the
aqueous principle: τὸν γὰρ ᾿Ωκεανὸν
Ὄσιριν εἶναι, τὴν δὲ Τηθὺν *Iow. PLuT. de
Is. εἰ Os. 34, for which reason Hellani-
cus spelled the name “Towns. ibid. The
god Helios also was represented not in
a chariot but in a ship.
5 Thales, perhaps, still held that
there was a Supreme Mind who created
all things from a first aqueous principle ;
at least CICERO says, Aquam dizit Thales
esse initium rerum, Deum autem eam
mentem, que ex aqua cuncta fingeret. de
N. Deor. 1. 10, although others charge
him with atheism. The reader is refer-
red to ARISTOT. Met. 1. 3, Cic. de Div.
,ܘܐ ̄ܐ PLUTARCH de Plac. Phil. nr., Lac-
TANT. de Fals. Rel. 1., LAERT. I. 24—27,
6 Homerus. ἐκ πλειόνων δὲ καὶ dpi-
μητῶν δυοῖν μὲν, γῆς τε καὶ ὕδατος, τὰ
290
ANAXIMANDRI TO AIIEIPON.
LIP.ILxvi. genesin, et matrem Thetin dogmatizavit: que quidem hi in
GR IL. xix. Bythum et Sigen transtulerunt. } Anaximander autem hoc quod
immensum est omnium initium subjecit, seminaliter habens in
semetipso omnium genesin, ex quo immensos mundos constare
ait: et hoc autem in Bythum et in ZIZonas ipsorum transfigurave-
runt. ?Anaxagoras autem, qui et Atheus cognominatus est,
es J
ὅλα συνεστηκέναι φησὶν ὁποιητὴς Ὅμηρος,
ὅτε uà» λέγων,
Ὠκεανόν τε θεῶν γένεσιν, καὶ μητέρα ἴη-
00», —1l. £, 201. wore δὲ,
᾿Αλλ’ ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γέ-
vor Ge,—Il. ¥, 99.
HirPoLYT. Philos. X. 7.
Elsewhere the following verse is quoted
to the same purpose :
Ὠκεανὸς γένεσίς Te θεῶν, γένεσίς τ᾽ ἀν-
θρώπων».---1Π. ξ΄, 246. Ph. vii. 12.
In the Timsus, Oceanus and Tethys
are the offspring of I'jj καὶ Οὐρανὸς, simi-
larly Simon Magus, p. 229, n. 4.
1 Anaximander, ᾿Αναξίμανδρος....
ἀρχὴν ἔφη τῶν ὄντων φύσυ Trwa τοῦ drel-
ρου, ἐξ ἧς γίνεσθαι τοὺς οὐρανοὺς καὶ τὸν
& αὐτοῖς κόσμον. Ταύτην δ᾽ ἀΐδιον εἶναι
καὶ ἀγήρω, ἣν καὶ πάντας περιέχειν τοὺς
κόσμους... Οὗτος μὲν ἀρχὴν καὶ στοι-
χεῖον εἴρηκε τῶν ὄντων τὸ ἄπειρον, πρῶτος
τοὔνομα καλέσας τῆς ἀρχῆς. IIpds δὲ
τούτῳ κίνησιν ἀΐδιον εἶναι, ἐν J συμβαίνει
γίνεσθαι τοὺς οὐρανοὺς... . οὗτος ἐγένετο
κατὰ Eros τρίτον τῆς τεσσαρακοστῆς δευ-
τέρας ᾿Ολυμπιάδος. HiPPOLYT. Philos. 1.
This infinite first principle was in his
system senseless matter, and not intel-
ligent mind. Hence, as Pythagoras
believed fire to be the source of all, and
Thales water, and Xenagoras earth, so
Anaximenes, following Anaximander, be-
lieved that the atmosphere, a boundless
expanse, as the ancients supposed it to
be, was the first principle. HIPPOLYTUS
however charges Anaximander with this
idea ; ᾿Αναξίμανδρος δὲ ἐξ dépos .... ἀπε-
φήνατο τὴν γένεσιν. Philos. X. 6. And
Cicero, de Nat. Deor. 1., ascribes the
same notion to Anaximenes. Anaximan-
der, however, is declared to be a mere
material atheist by PLuTABCH, de Plac.
Philos. 1. iii. ᾿᾿Αναξίμανδρός φησιν τῶν
ὄντων τὴν ἀρχὴν εἶναι τὸ ἄπειρον, ἐκ γὰρ
τούτου πάντα γενέσθαι, καὶ εἰς τοῦτο
πάντα φθείρεσθαι" λέγει οὖν διά τι ἄπει-
ρόν ἐστιν, ta μὴ ἐλλείπῃ ἡ γένεσις ἡ
ὑφισταμένη" ἁμαρτάνει δὲ οὗτος, τὴν μὲν
ὕλην ἀποφαινόμενος, τὸ δὲ ποιοῦν ܣܬܘ
ἀναιρῶν, τὸ δὲ ἄπειρον οὐδὸν ἄλλο, ἣ ὕλη
ἐστίν. It is also observable that as
Anaxagoras incurred the charge of a-
theism, by denying that any divine
évepyela was inherent in the planetary
worlds, &c., so this teacher, really and
essentially an atheist, passed for a theist,
as believing the worlds, on the hylopa-
thic principle, to be gods, so CiCERO
says of him, Anazimandri opinio est
nativos esse deos, longis intervallis orien-
tes occidentesque eosque innumerabiles esse
mundos, de N. D. 1. 10. A generative
principle was also inherent in matter;
EUSEBIUS says that he taught γόσιμαν
τοῦ θερμοῦ καὶ ψνχροῦ κατὰ τὴν γένεσιν
τούτου τοῦ κόσμου ἀποκριθῆναι. Prep.
Ev.1.8. Τὴ two particulars, Anaximander
indicated certain theories of geology : in
the successive composition and dissolu-
tion of an ἀπειρία of worlds, and in the
statement that the first animals upon
our globe were strange aquatic animals,
slimy and full of spines. ᾿Αναξίμανδρος
ἐν ὑγρῷ γεννηθῆναι τὰ πρῶτα ζῶα, φλοιοῖς
περιεχόμενᾳ ἀκανθώδεσι, προβαινούσης δὲ
τῆς ἡλικίας, ἀποβαίνειν ἐπὶ τὸ ξηρότερον,
K.T.À. The reader may consult ARISTOT.
Phys. ausc. III. 4, LAERT. It. 1, PLUT.
de Plac. Phil. 1. 3, Just. M. Coh. 4,
CicEBO, Acad. Qu. Iv. 37.
3 Anaxagoras, qui εἰ Atheus, see
Hiprotrr. PA. 1. The philosopher
scarcely deserved so hard a name. He
ANAXAGORZE SEMINA. 291
dogmatizavit facta animalia 'decidentibus e colo in terram 118. IL xvid.
seminibus: quod et hi ipsi in Matris sus transtulerunt semina, et GR. IL xix
esse hoc semen seipsos : statim confitentes apud eos, qui sensum *" *
141.
habent, et ipsos esse que sunt Anaxagorz irreligiosi semina.
3. Umbram autem et vacuum ipsorum a Democrito et ? Epi-
curo sumentes sibimetipsis aptaverunt, cum illi primum multum
sermonem confecerint de vacuo et de atomis, *quorum alterum
was, in fact, the first of the Ionic phi-
losophers who stemmed the tide of
atheism, by the introduction of mind
as the first principle. PraATo, in the
Cratylus and in the Phado, ascribes to
him belief in one Supreme Intellect.
Νοῦς ὁ διακοσμῶν re καὶ πάντων αἴτιοι,
which intellect was μόνον τῶν ὄντων
ἁπλοῦν καὶ ἀμιγῆ καὶ καθαρὸν, the only
simple unmixed substance in existence,
and as ARISTOTLE adds, it was also a
principle of moral good : ' Avatayépas τὸ
αἴτιον τοῦ καλῶς καὶ ὀρθῶς νοῦν λόγει,
and it was ἅμα τοῦ καλῶς αἰτία καὶ τοι-
αὐτὴ ὅθεν ἡ κίνησις ὑπάρχει. de Án. 1, 2.
Again, ᾿Αναξαγόρας ὡς κινοῦν τὸ ἀγαθὸν
ἀρχήν ὁ γὰρ νοῦς xwei, ἀλλὰ κινεῖ Évexd
twos, ὥστε ἕτερον, Met. 14, i. e. it was
not only a principle of power but also
of Divine Intelligence. CicERO also says
of Anaxagoras that, primus omntum re-
rum descriptionem et modum mentis inf-
nite vi ac ratione designari et confici
voluit. de Nat. Deor. τ. Still Anaxago-
Tas was generally ranked by his suc-
oessors as among the ἄθεοι from the
simple fact that he denied that any Di-
vine Numen existed in the several plane-
tary worlds, but that the sun, for in-
stance, wasa mere μύδρον διάπυρον or fiery
globe. The principal peculiarity of the
Anaxagorean theory was that the Atoms
of which all composite bodies are
formed, are ὁμοιομερεῖς, that bone is
composed of bony atoms, flesh of fleshy,
horn of horny, red, blue, green, &c. of
like coloured atoms, and therefore πᾶν
ἐν πάντι μεμίχθαι, διότι πᾶν ἐκ παντὸς
γίνεται, φαίνεσθαι δὲ τὰ διαφέροντα, καὶ
προσαγορεύεσθαι ἕτερα ἀλλήλων, ἐκ τοῦ
μάλιστα ὑπερέχοντος διὰ τὸ πλῆθος, ἐν τῇ
μίξει τῶν ἀπείρων. ARISTOT. Phys. 1. 5;
i.e. things were denominated according
to the quality of the predominant ele-
ments. This then will be the meaning
of Hrrro.rtus when he says respecting
Anaxagoras that he affirmed all things
to be engendered, ἐξ ὁμοίων τοῖς γεννωμέ-
vos, οἱ δὲ περὶ τὸν Δημόκριτον καὶ ’Ewixou-
ρον, ἐξ ἀνομοίων. Ph. X.7, see p. 282, n. 2.
1 i, ܘ from pre-existent homcomeric
3 Epicuro. So HIPPOLYTUB, 'Apxas
μὲν τῶν ὅλων ὑπέθετο ἀτόμους καὶ κενόν:
Κενὸν μὲν οἷον τόπον τῶν ἐσομένων, ܚܬܘ
μους δὲ τὴν ὕλην, ἐξ ἧς τὰ várra .... Τὰε
δὲ ἀτόμους, τὸ λεπτομερέστατον, καὶ μεθ"
οὗ οὐκ ἂν γένοιτο κέντρον οὐδὲ σημεῖον
οὐδὲν, οὐδὲ διαίρεσις οὐδεμία ἔφη εἶναι,
διὸ καὶ ἀτόμους: αὐτὰς ὠνόμασε. He draws
also the true distinction of the term
ἡδονὴ, as used by Epicurus, which ho-
nourably distinguishes the teacher from
his followers. ἄλλοι δὲ ἄλλως τὸ ἄνομα
τῆς ἡδονῆς ἐξέλαβον᾽ οἱ μὲν γὰρ κατὰ ἔθνη
τὰς ἐπιθυμίας, οἱ δὲ ἐπὶ τῇ ἀρετῇ ἡδονήν.
Philosoph. 1. de Epic. The Anunp.
reading confecerint is adopted. The com-
pound verb was probably written by the
author.
3 quorum alterum — appellaverunt.
These words may be illustrated by what
HIPPOLYTUS says concerning Demo-
critus; λέγει δὲ ὁμοίως Λευκίππῳ περὶ
στοιχείων, πλήρους καὶ κενοῦ, τὸ μὲν
πλῆρες λόγων ὃν, τὸ δὲ κενὸν οὐκ ὄν.
The inane of Epicurus was the τόπος of
Plato, i.e. space circumclusive of mat-
ter. So Luor. Quapropter locus est in-
tactus, inane, vacansque. I. 335, δα.
.... Locus et spatium quod inane 90ca-
mus. 427.
292 DEMOCRITI ET PLATONIS IDEAE.
L1B.11.xvii, quidem quid esse vocaverunt, alterum vero, 'hoc quod non est,
GR. ΗΠ xix appellaverunt: quemadmodum et hi esse quidem illa, que sunt
x'-$ jntra Pleroma, vocant, quemadmodum ili atomos; non esse
autem hzc, que sunt extra Pleroma, quemadmodum illi vacuum.
Semetipsos ergo in hoc mundo, cum sint extra Pleroma, in locum
qui non est deputaverunt. Quod autem dicunt ?imagines esse hzc
eorum que sunt, rursus manifestissime Democriti et Platonis
sententiam edisserunt. ?Democritus enim primus ait, multas et
varias ab universitate ‘figuras expressas descendisse in hunc mun-
i MASSUET cancels hoc, but it is
retained as found in the CLERM. and
ABRuND. MSS. So PrATO defined matter
as τὸ γιγνόμενον μὲν ἀεὶ, ὃν δὰ οὐδέποτε.
Tim. p. 27.
3 According to PLATO the prototypal
ideas eternally subsisting in the nature
of the Deity, were the origin of form
and order. PLATO taught the Gnostics
to believe that matter was eternal; for
with him also chaos was still antecedent
to order, and devoid of God's presence:
ὅτε 5° ἐπεχειρεῖτο κοσμεῖσθαι τὸ way, πῦρ
πρῶτον καὶ γῆν καὶ ἀέρα καὶ ὕδωρ, ἴχνη
μὲν ἔχοντα αὑτῶν ἅττα παντάπασιν μὴν
διακείμενα, ὥσπερ εἰκὸς ἔχειν ἅπαν ὅταν
ἀπῇ τινος Θεός, k.r.A. Tim. p. 53; and
80 PLUTAROH says, ὕλην... οὐ γενομένην
GAN’ ὑποκειμένην ἀεὶ τῷ δημιουργῷ ἐς
διάθεσιν καὶ τάξω αὐτῆς παρασχεῖν. PLUT.
de gen. Ani.
3 DEMOCBITUS was another teacher
of flat atheism, making senseless atoms
to be the first principle of all existing
substance; that one body acted upon
another by a kind of eternal necessity,
there being no prime mover, no πρῶτον
κινοῦν (see ARISTOT. Phys. vri. 1, ὃ 3
and 27, and vir. 2). As LUCRETIUS has
expreesed it,
Sed quia multimodis, multis, mutata per
> . o9mmne
Ex infinito vexantur percita plagias,
One genus motus et cetus experiundo,
Tandem deveniunt in tales disposituros,
Qualibus luec rebus consistit summa creata.
I. 1025.
Democritus also first broached the idea
that has been revived in more modern
times, that all objects of sense are un-
real and imaginary, and that we know
nothing but that which is of the intel-
lect. His words, ἐν rois κανόσι, are quoted -
by SEXTUS EMPIRICUS, Aéyec δὲ κατὰ
λέξιν, Γνώμης 52 δύο εἰσὶν ἰδέαι" ἡ μὲν
γνησίη, ἡ δὲ σκοτίη" καὶ σκοτίης μὲν τάδε
σύμπαντα, ὄψις, ἀκοὴ, ὀδμὴ, γεῦσις, ψαῦ-
ots’ ἡ δὸ γνησίη ἀποκεκρυμμένη δὲ ταύ-
της. adv. Mathem. vit. ὃ 138. Again,
in ὃ 135, other words of DEMOocRrITUS
are cited, saying that the sensible objects
of this γνώμη σκοτίη are mere idola spe-
cus, to use the Baconian term, and
creations of the fancy. Νόμῳ γλυκὺ,
kal νόμῳ ×)" νόμῳ θερμὸν, νόμῳ
ψυχρόν" νόμῳ χροιή" αἰτία δὲ ἄτομον καὶ
κενόν" ὅπερ νομίζεται μὲν εἶναι καὶ δοξά-
ferac τὰ αἰσθητὰ, οὐκ ἔστι δὲ κατ᾽ ἀλή-
θειαν ταῦτα. The difference therefore
between the lida: of DEMOCBITUS and
PLATO is very wide and marked; the
former imagined an ideal world in which
nothing was real, the latter believed in
&n ideal world, the archetype of the
realities amidst which we live. It is in
~ allusion to these notions of DRMOCRITUS8
that CicERO says, Primum igitur aut
negandum est deos esse, quod. Democritus
simulacra et Epicurus imagines inducens,
quodam pacto negat. N. D. τι. 30.
* It is to be observed that as PLATO
considered the prototypal l5éa: to have
a divine nature, from their eternal sub-
sistence in the divine mind, so DEMO-
ORITUS taught that forms of a divine
character existed in space, which were
VALENTINUS PLATONIS ASSECLA.
dum.
1Plato vero rursus materiam dicit, et exemplum, et Deum.
Quos isti ?sequentes, figuras illius et exemplum imagines *eorum
qui sunt sursum, vocaverunt, per demutationem nominis semet-
ipsos inventores et factores hujusmodi imaginari: fictionis glori-
antes.
visible to certain favoured individuals of
the human race (a purely Indian idea,
cf. COLEBROOKE, Trans. of R. As. Soc. 1.
37) Hence Sextus EMPIB. says of
him, τὸ δὲ εἴδωλα εἶναι & τῷ περιέχοντι
ὑπερφυῇ καὶ ἀνθρωποειδεῖς ἔχοντα μορφὰς,
καὶ καθόλου τοιαῦτα ὁποῖα βούλεται αὐτῷ
ἀναπλάττειν Δημόκριτος, παντελῶς ἔστι
δυσπαράδεκτον. adv. Phys. 1X.42. And
in an earlier section of the same book
he says that Democritus affirmed these
εἴδωλα to be the Deity. Δημόκριτος δὲ
εἴδωλά τίνα φησιν ἐμπελάζειν τοῖς ἀνθρώ-
ποις, καὶ τούτων τὰ μὲν εἶναι ἀγαθοποιὰ,
τὰ δὲ κακοποιά᾽ ἔνθεν καὶ εὔχεται εὐλόγων
τυχεῖν εἰδώλων" εἶναι δὲ ταῦτα μεγάλα τε
καὶ ὑπερμεγέθη, καὶ δύσφθαρτα μὲν, οὐκ
ἄφθαρτα δὲ, προσημαίνειν τε τὰ μέλλοντα
τοῖς ἀνθρώποις, θεωρούμενα καὶ φωνὰς
ἀφιτα. Ὅθεν τούτων αὐτῶν φαντασίαν
λαβόντες οἱ παλαιοὶ ὑπενόησαν εἶναι θεὸν,
μηδενὸς ἄλλον παρὰ ταῦτα ὄντος θεοῦ τοῦ
ἄφθαρτον φύσω ἔχοντος. ib. 19. Demo-
critus is said to have derived much of
his system from Eastern Magi left at
Abdera by Xerxes, Dioa. LAERT. 1x. 8
34. PLATO also, in the Phedo and else-
where, indicates the foreign origin of
portions of his system, and in the Timeus
puts into the mouth of the barbarian
instructor of Socrates the words, Ἔλλη-
ves ὑμεῖς del παιδές dove’ γέρων δὲ “Ἕλλην
οὐδεὶς, οὗ γὰρ ἔχετε μάθημα χρόνῳ πολιόν,
implying the exotic nature of the Greek
philosophy. What therefore is more
probable than that the forms of DrMo-
CRITUS, and the ideas of PLATO, should
have descended from the same source as
the Cabbalistic Sephiroth, that is, from
the traditions of the earliest Eastern
theosophy ! The arithmetical mysticism
of Pythagoras was also derived from
the East. See Ritter, Hist. dela Phil.
VOL. I.
XII. vii. cf. PHILOSTR. vit. Apoll. 11. xix.
Grote, H. Gr. Pt. τι. c. 19.
1 Plato vero rursus materiam dicit
etc.] Apuleius lib. 1. de doctrina. Plato-
nis: Initia rerum tria arbitrabatur Plato,
Deum, et inateriam, rerumque formas,
quas ἰδέας idem vocat. Cyrillus lib. τι.
contra Julianum ante medium, Kal πάλιν
ὁ μὲν δὴ δεινὸς καὶ διαβόητος Πλάτων
τρεῖς ἀρχὰς εἶναι τοῦ παντὸς διορίζεται,
Θεὸν, καὶ ὕλην, καὶ εἶδος καὶ Θεὸν μὲν
εἶναί φησι τὸν ποιητήν᾽ ὕλην δὲ τὸ ὑποκεί-
μενον" εἶδος δὲ τὸ ἑκάστου τῶν γινομένων
παράδειγμα. GR. Πλάτωνος τρεῖς ἀρχὰς
τοῦ παντὸς εἶναι λέγοντος, Θεὸν καὶ ὕλην
καὶ εἶδος. Just. M. Coh. ad Gr. 6. Cf. also
Menac. n. 69 in Dioec. LaEnT. Lib.
II. who says, 41, that it was dualistic.
Δύο δὲ τῶν πάντων ἀπέφηνεν ἀρχὰς, θεὸν
καὶ ὕλην. The fundamental principles
with PLATO as with ARISTOTLE were
two, viz. Mind and Matter. The Plato-
nic ἰδέαι were rather the modal subsist-
ence of the Divine Mind, and therefore
of a more subordinate character. Η1Ρ-
POLYTUS follows IRENJEUS in his account,
ol δὲ περὶ Πλάτωνα ἐκ τριῶν εἶναι ταῦτα
λέγουσι, θεὸν καὶ ὕλην καὶ παράδειγμα,
Philos. X. 7. PLUTARCH likewise says
in the same way that PLATO’s system
involved τρεῖς ἀρχὰς, τὸν θεὸν, τὴν ὕλην,
τὴν ἰδέαν. de Plac. Phil. 1. το.
3 HIPPOLYTUS traces the notions of
Valentinus to the Timzus as his text
book; ἡ μὲν οὖν ἀρχὴ τῆς ὑποθέσεώς
ἐστιν ἡ ἐν τῷ Τιμαίῳ τοῦ Πλάτωνος σοφία
Αἰγυπτίων, VI. 22.
3 The CLERM. MS. omits eorum, but
it is certainly required. The Greek
was scarcely τὰς ἄνω εἰκόνας, but τὰς
τῶν ἄνω εἰκόνας. The same MS. for
hujusmodi has the corrupt reading hujus
mundi,
ܛܥ
LIB. II.
xviii. 4.
xiv. 4.
204
NECESSITAS
4. Et hoc autem quod ex subjecta materia dicunt fabrica-
GR. IL xx torem fecisse mundum, et ' Anaxagoras, et * Empedocles, et ? Plato
primi ante hos dixerunt; ut videlicet datur intelligi, et ipei a
Matre sua inspirati. Quod autem ex ?necessitate unumquodque in
illa secedit, ex quibus et factum esse dicunt; et hujus necessitatis
4servum esse Deum, ita ut non possit mortali immortalitatem
1 Anaxagoras, as might be imagined,
held firmly the tenet of all physical
philosophers, ex nihilo nil fit; ἔοικε
"Ava£ayópas οὕτως ἄπειρα οἱηθῆναι rà
στοιχεῖα, διὰ τὸ ὑπολαμβάνειν, τὴν κοινὴν
δοξὴν τῶν φυσικῶν εἶναι ἀληθῇ, ὡς οὐ
γινομένου οὐδενὸς ἐκ τοῦ μὴ ὄντος. ARIST.
Phys. τ. 5.
3 Empedocles seems to have borrowed
a portion of his opinions at second-hand
through Pythagoras from the Persian
Magi. According to his instructor, the
good principle, or φιλία, was eternally
opposed by the evil principle, or νεῖκος,
the four elements also were co-eternal
with these principles. — HiPPOLYTUS
quotes verses of EMPEDOCLES, some of
which are met with in SEXTUS EMPIR.
and other writers, and have been col-
lected by KarstTEN, while others are
recovered for the first time in the Philo-
sophumena. The four material prin-
ciples are described as
Téccapa τῶν πάντων ῥιζώματα πρῶτον
&xove*
Ζεὺς dpyhs, Ἥρη re φερέσβιος, ἠδ᾽ ' Ai-
δωνεὺς
Νῆστις θ᾽ 5 δακρύοις τέγγει κρούνωμα
βροτεῖον.
Where HiPPOLYTUS says, Ζεύς ἐστι τὸ
wip’ "Hpm δὲ φερέσβιος, ἡ γῆ 7 φέρουσα
τοὺς πρὸς τὸν βίον καρπούς" ᾿Αϊδωνεὺς δὲ,
ὁ ἀὴρ, ὅτι πάντα δι᾽ αὐτοῦ βλέποντες,
μόνον αὐτὸν οὐ καθορῶμεν᾽ νῆστις δὲ τὸ
ὕδωρ, μόνον γὰρ τοῦτο ὄχημα τροφῆς αἴτιον
γινόμενον πᾶσι τοῖς τρεφομένοις, αὐτὸ καθ᾽
αὑτὸ τρέφειν οὐ δυνάμενον τὰ τρεφόμενα.
Philos. v11. 29. Afterwards the verses
are repeated with the addition of two
that describe the antayonising moral
principles of good and evil, similarly
named by PytuaGoras, Phil. vi. 25.
Netkos τ᾽ οὐλόμενον δίχα τῶν, ἀτάλαντω
ἁπάντη,
Kal φιλίη μετὰ τοῖσιν, ἴση μῆκός τε πλά-
TOS TE,
and it is added, δξ καὶ παραδίδωσι τὰς
τῶν ὅλων ἀρχὰς, 67 μὲν ὑλικὰς, “γῆν, ὕδωρ,
πῦρ, dépa’ δύο δὲ τὰς δραστηρίους, φιλίαν
καὶ νεῖκος. X.c. 7. Compare VII. 20.
3% Empedocles also shewed himself a
complete fatalist, as IREN.EUS states;
“Eorw ἀνάγκης χρῆμα, θεῶν ψήφισμα
παλαίον,
᾿Αἴδιον, πλατέεσσι κατεσφρηγισμένον ὅρ-
Kos.
But in this again he only followed his
instructor Pythagoras, who held the
same; εἱμαρμένην τε τῶν ὅλων καὶ κατὰ
μέρος αἰτίαν εἶναι τῆς διοικήσεως. But
this fate resolves itself into a Divine
harmony, when it is added in the sequel,
τήν τ᾿ ἀρετὴν ἁρμονίαν εἶναι καὶ τὴν
ὑγίειαν, καὶ τὸ ἀγαθὸν Cray, καὶ τὸν θεόν.
Διὸ καὶ καθ᾽ ἁρμονίαν συνεστάναι τὰ ὅλα.
Φιλίαν τ᾽ εἶναι ἐναρμόνιον ἰσότητα. PLUT.
v. Pyth. vill. 19. A pure fatalism was
held by the Gnostic Perate; καλοῦσι δὲ
αὑτοὺς Περάτας μηδὲν δύνασθαι νομίζοντες
τῶν ἐν γενέσει καθεστηκότων διαφυγεῖν
τὴν ἀπὸ τῆς γενέσεως τοῖς γεγενημένοις
ὡρισμένην μοῖραν. Hipp. Philos. v. 16.
8 Ex subjecta materia, ὕλην δὲ τὴν
πᾶσαν ὑποκειμένην λέγει (ὁ Πλάτων se.)
ἣν καὶ δεξαμένην καὶ τιθήνην καλεῖ. ....
Τὴν μὲν οὖν ὕλην ἀρχὴν εἶναι καὶ ovy-
χρονον τῷ θεῷ ταύτην, καὶ ἀγέννητον τὸν
κόσμον. ‘Ex γὰρ αὐτοῦ συνεστῶναί φησ
αὐτόν.... Τὸ δὲ παράδειγμα τὴν διάνοιαν
τοῦ θεοῦ εἶναι, ὁ καὶ ἰδέας καλεῖ, οἷον eixo-
νίσματι προσέχων ἐν τῇ ψνχῇ ὁ Θεὸς τὰ
πάντα ἐδημιούργει. Hipp. Philosoph. 1.
see note I, p. 293.
4 servum esse Deum, Jupiter him-
BYTHO SUPERIOR.
295
addere, vel corruptibili incorruptelam donare, sed secedere unum- LIB. ܐܐ
quemque in similem nature suz substantiam, et hi qui ex porticu 9! OR | 1) xix
1 Stoici appellantur, et universi quotquot Deum ignorant, poéte et
conscriptores affirmant.
Qui eandem habentes infidelitatem,
spiritalibus quidem suam ?regionem attribuerunt, eam que est
intra Pleroma: animalibus autem medietatis : corporalibus autem,
self, according to HoMER, was the sub-
ject offate. Nor was this only a poetical
myth; it was the unvarying tenet of one
main branch of the ancient philosophy.
Τὴν πεπρωμένην μοῖραν ἀδύνατά ἐστι ἀπο-
φυγέειν καὶ θεῷ was the response given
to Croesus by the Delphic oracle. HEROD.
Clio, 91. Sinihil fit extra fatum, CICERO
Says in expressing this ancient view,
nihil lerari re divina potest.... Hoc idem
significat Graecus ille in eam sententiam
versus; ‘‘Quod fore paratum eat, id
summum. exsuperat. Jovem.” de Div. 11.
Io. But he argues against this posi-
tion, so far as it still formed an element
of philosophy, in the person of Balbus.
Non est natura Dei prepotens et excellens,
st quidem ea subjecta est ei vel necessitati
vel nature, qua cxlum, maria, terre
reguntur; nihil autem est praestantius
Deo; ab eo igitur necesse est mundum
regi; nulli igitur est nature obediens,
aut subjectus Deus. de N. Deor. 11. 30.
LiPSIUS has endeavoured to redeem
the Stoic dogma from the charge of
impiety, and certainly, if by necessity
we are to understand the wisdom and
goodness, the justice and truth that are
the necessary attributes of the Supreme
Being, the course of the world is ordered
upon principles of necessity. The Stoic's
opinion was scarcely this, for in the
first place, his deity was wholly con-
trolled by external necessity, as SENECA
has said: Eadem necessitas et deos alligat,
ac irrevocabilis divina pariter atque hu-
mana cursus vehit. llle ipse omnium
conditor ac rector scripsit quidem fata
sed. sequitur, semper paret, semel. jussit.
de Prov. v. Also the Pantheism of
Spinoza was but the reproduction of
the Stoical notion, that God and the
universe are one. So EUSEBIUS says,
in the lately discovered work upon the
Theophania : This is the strange error of
the Stoics, who say of this sensible world,
that it is God... . that the operative Cause,
and, the passiveness of matter, are of one
and the same essence ; and that the Maker
and the made are both bodies; and also,
that the King of all, God who is above all,
differs in nothing from sensible fire. 11. 21.
ܗܕܙܐ ܕܝܢ ܛܥܝܘܬܐ Mos]
ܠܗܐ ܐܡܪܘ .
|lovaos, {AXs\ ܘܠܝܗ
ܠܝܚܝܫܘܩܘܬܗܤ ܕܗܝܠܐ co
ܚܕܐ ܐܢܘܢ ܘܩܠܢܗ ܕܥܘܣܝܐ
ܐܝܬܝܗܘܢ ܘܬܪ̈ܝܗܘܢ ܓ ܘܫܡܐ
ܐܢܘܢ bons ܘܩܠܬܥܒܕ̈ܢܐ ܘܗܘ
ܩܠܠܟܐ ܕܟܠ ܐܠܗܐ ܕܥܠ ܟܠ
ܡܢ ܢܘܪܐ ܩܠܬܪܔܫܢܝܬܐ sapo
. ܦܪܝܫ ἢ
1 So SENECA. Fata nos ducunt, εἰ
quantumcuique restet, primum nascentium
hora, disposuit. Causa pendet ex causa,
privata ac publica longus ordo rerum
trahit ; non incidunt cuncta sed. veniunt.
de Prov. v.
3 The CLERM. and its copy the Voss.
MS. have religio, but manifestly in error.
χώραν, as GRABE remarks, is required
by the scnse.
19—2
ASS. II.
MASS 4.
296 SOTER SYMBOLICUS.
LIB. II.
xviii. 4.
GR. IH. xix.
MASS. IL
xiv. 4.
quod choicum: et preter hc nihil posse Deum, sed unumquem-
que preedictorum ad ea, quee sunt ejusdem substantize, secedere
affirmant. Quod autem Salvatorem ex omnibus factum esse
ZEonibus dicant, omnibus in eum deponentibus velut florem suum,
non extra Hesiodi Pandoram novum aliquid afferunt. Quze enim
ille ait de illa, heec hi de Salvatore insinuant, ! Pandoron intro-
ducentes eum, quasi unusquisque ZEonum, quod haberet optimum,
donaverit ei. Ipsam autem eduliorum et reliquarum operationum
indifferentem sententiam, et quod putent ?a nemine in totum posse
coinquinari ?propter generositatem, licet quodcunque manducent 6
vel operentur, a Cynicis possederunt, cum sint cum eis ejusdem
‘testamenti. Et minutiloquium^*, et subtilitatem circa questiones,
cum sit Aristotelicum, inferre fidei conantur.
5.
1 Ar. Pandoram ; and see page 23.
3 a nemine, tw’ οὐδενὸς καθ᾽ ὅλον,
£. e. & nulla omnino re. See p. 55.
3 propter generositatem. Se sptritu-
ales a matre Achamoth natos, et semina
electionis esse gloriabantur insani isti
homunciones. Atque hac erat ipsorum
generositas, Grace. εὐγένεια, ut ex veteri-
bus glossis colligo. Eadem vox usurpatur
a Tertulliano lib. 1v. contra Marcionem
cap. 5, ubi Ecclesias ab Apostolis fundatas
per successionem | Episcoporum | probari
docet : Sic, inquit, et csxeterarum (Eccle-
siarum) generositas recognoscitur. ±
lib. de Carne Christi cap. 9. Quomodo,
inquam, contemni et pati posset, sicut
dixi, si quid in illa carne de generositate
ceelesti radiasset. GRABE.
4 testamenti. Grace διαθήκης, id est
συνωμοσίας. Ita enim Hesychius. in
Lexico: Διαθήκη, συνωμοσία. ἑνικῶς, οὐ
πληθυντικῶς τὰς διαθήκας ἔλεγον. GRABE.
Hence sodalitii would have been the
better translation. For quodcunque, in
the preceding line, GRABE (as in the
AB.) prints quodque.
5 The CLERM. and ARuND. MSS.
have autem, and very possibly the Greek
construction was xal....0é. According
to HiPPoLYTUS the Basilidians are here
meant.
6 [REN.EUS here refers to the Gallican
€ Quod autem velint in numeros transferre "universum hoc,
branch of Valentinians headed by Mar-
cus, and described 1. x. &c.
7 PLUTARCH indicates also another
Pythagorean calculus, whereby the exact
number of the 7Eons within and with-
out the Pleroma is summed. There
were thirty of the former, as we have
seen, and six of the latter, 1. e. Enthy-
mesis, Horus, Christus, Spiritus, Soter,
Demiurgus. The number corresponds
with the sum of the first tetractys of
odd numbers, and the first of even num-
bers; ἃ. e. the numbers from 1 to 8 in-
clusive. The words of PLUTARCH are:
ἡ δὲ καλουμένη τετρακτὺς, τὰ ἕξ καὶ rpid-
κοντα, μέγιστος ἦν Spxos, ὡς τεθρύλληται
καὶ κόσμος ὠνόμασται, τεσσάρων μὲν ἀρ-
τίων τῶν πρώτων, τεσσάρων δὲ τῶν ܡ
ρισσῶν εἰς τὸ αὐτὸ συντιθεμένων ἀποτε-
λούμενος. de Is. et Os. 76. The Valen-
tinian 7Eons represent the idea of the
universe, and, although IRENAXUS does
not mention it, there can be little doubt
but that the heretical was based upon
this philosophical computation. H1p-
POLYTUS, however, indicates it, when he
refers the Valentinian notions to the
Pythagorean school, and says, ἀριθμη-
τικὴν ποιούμενοι τὴν πᾶσαν αὐτῶν ddac-
καλίαν, ὡς προεῖπον ἐντὸς πληρώματος
αἰῶνας τριάκοντα, πάλιν ἐπιπροβεβηκέναι
αὐτοῖς κατὰ ἀναλογίαν αἰῶνας ἄλλους, ἵν᾽
RELIGIO ARITHMETICA.
a Pythagoricis acceperunt.
numeros substituerunt, et initium ipsorum !parem et imparem, GR. hi xix.
2ex quibus et ea que sensibilia et insensata sunt, *subjecerunt.
ἢ τὸ πλήρωμα ἐν ἀριθμῷ τελείῳ συνη-
θροισμένον. Philos. VI. 34. The num-
ber thirty, the same writer refers to the
days of the month, into which the sun,
according to PYTHAGORAS, ἀριθμητικός
τις dy καὶ γεωμέτρης, divided each of the
twelve zodiacal μοίραι. Phil. vi. 28.
The reader will remember the Basilidian
Abraxas, which sums 365, the days of
the solar year. Sve p. 203, n. 6.
1 parem et imparem, or according to
the Pythagorean view, male and female.
See the extract from HIPPOLYTUS, p.
δο, n. 4. The philosopher wishing to
lead men back to abstract notions of the
Deity, identified the Divine principle
with arithmetical power, that is of all
things the most abstract, and alone
capable of infinite evolution; it being
imposaible to imagine a number 80 large
as to be incapable of further develop-
ment. Cf.p.9,n. 3. Φαίνονται δὲ xal
οὗτοι τὸν ἀριθμὸν νομίζοντες ἀρχὴν εἶναι
—T0U δὲ ἀριθμοῦ στοιχεῖα τὸ ἄρτιον καὶ
τὸ περιττόν τούτων δὲ τὸ μὲν πεπερασ-
pévov, τὸ δὲ ἄπειρον. ARIST. Metaph. I. 5.
It was doubtless not of the Prime Mo-
nad, but of the atomic monads, of which
material plurality is composed, that
STOBAEUB is speaking when he says τὰς
Πυθαγορικὰς μονάδας οὗτος πρῶτος, (i. e.
ὁ ἝἜκῴφαντοΞ) ἀπεφήνατο σωματικάς. Ecl.
Ph. 1. 13.
3 ex quibus, i.e. ex pari et impart.
αἰσθητὰ kal ἀναίσθητα must be the ori-
ginal of sensibilia et insensata, although
for the latter we might have expected
vonrd, the former referring to material
objects of sense, the latter to the im-
material world of intellect. The defi-
nition of τὸ νοητὸν being that it was no
object of sense. Οὐδέν, φησι, τῶν νοη-
τῶν γνωστὸν ἡμῖν δύναται γενέσθαι δι᾽
αἰσθήσεως. ’Exeivo γὰρ οὔτε ὀφθαλμὸς
εἶδεν, x. T. A. Hipp. Philos. vi. 24. τὰ
νοητὰ, then, is the correlative of τὰ
αἰσθητά. Now according to the Pytha-
gorean theory, unity as the so-called
male or uneven number was the one
definite (πεπερασμένον) initiative cause
of duality, and represented the Supreme
Intellect; while duality, as being sus-
ceptible of indefinite development, repre-
sented the infinite (ἄπειρον) series of
things generated and created. So Hip-
POLYTUS says, Πυθαγόρας τοίνυν ἀρχὴν
τῶν ὅλων ἀγέννητον ἀπεφήνατο τὴν μο-
,ܘܘ )ܐ γεννητὴν δὲ τὴν δυάδα καὶ πάντας
τοὺς ἄλλους ἀριθμούς. Kal τῆς μὲν δυάδος
πατέρα φησιν εἶναι τὴν μονάδα, πάντων
δὲ τῶν γεννωμένων μητέρα δυάδα, ܗ
τὴν γεννητῶν. Hipp. Philos. vi. 23.
SiMPLICIUS also on the first book of
ABISTOTLE'S Physics Bays, εἰ δὲ τὸ εἶδος
ἕν, τὴν δὲ ὕλην δύο, κατὰ τὸ Πυθαγόρειον
ἔθος διὰ τῶν ἀριθμῶν σημαίνων πράγματα,
εἰκότως ἕν μὲν τὸ εἶδος ἔλεγεν, ὡς ὄριζον
ὅπερ ἂν καταλάβῃ καὶ περατοῦν' δύο δὲ
τὴν ὕλην ὡς ἀόριστον, καὶ ὄγκον διαιρέσεως
αἰτίαν. The passage is quoted by Mas-
SUET, but his translation sadly perverts
the meaning of the last sentence. He
has et que tumoris causa sit et divisionis ;
whereas ὄγκος means what we now call
a molecule of matter; e. g. ᾿Εμπεδοκλῆς
δὲ ἐκ μικροτέρων ὄγκων τὰ στοιχεῖα ovy-
κρίνει, ἅπερ ἐστιν ὅλάχιστα, καὶ οἱονεὶ
στοιχεῖα στοιχείων. Stop. Ecl. Ph.
I. xx.; and the meaning of SIMPLIcIUS
is this: J/e justly calls the tdeal type
unity, as defining and determining that
which it embraces, but matter duality,
as being indefinite, and causative of mo-
leculur division, i. e. the number two
on the one hand is capable of inde-
finite evolution, by development of the
successive powers of square, cube, &c.,
and on the other hand, it is the first
number that admits of separation into
integral units.
3 subjecerunt,
gined, supposed.
ὑπετίθεντο, 1. c. unas
297
Primum enim hi initium omnium LIB. I.
5.
xiv. 6.
LIB. II.
xviii. 5.
GR. 11. xix.
MASS. 1].
xiv. 6.
298
CUM PYTHAGORA
! Et altera quidem substitutionis initia esse: altera autem sensatio-
nis et substantize : ?ex quibus primis omnia perfecta dicunt, quem-
admodum statuam de zeramento et de formatione.
Hoc autem ii
his qui sunt extra Pleroma aptaverunt. ?Sensationis autem initia
± Et altera, Grece, xal ἄλλας μὲν
τῆς ὑποστάσεως ἀρχὰς εἶναι, ἄλλας δὲ τῆς
αἰσθήσεως καὶ τῆς οὐσίας. The reader
will observe that the word ὑπόστασις
here means intellectual substance, οὐσία
material; a8 in ¥. c. ult. The mean-
ing, therefore, of the sentence will be,
And they affirmed that the first principles
of intellectual substance, and of sensible
and material existence, were diverse, viz.
unity was the exponent of the first,
duality of the second; and then the
author adds the apt illustration of which
first principles all things are made, as a
statue of its metal, and of its typal form.
This latter, as a creation of the intellect,
is an indivisible unity; the former was
infinitely subdivisible according to the
ancient view of the properties of matter.
The words of HiPPOLYTUS, in speaking
of the Pythagorean monad, indicates
ὑπόστασις in this place, He says, Τῶν
δὲ ἀριθμῶν ἀρχὴ γέγονε καθ᾽ ὑπόστασιν
ἡ πρώτη μονὰς, "ris ἐστὶ μονὰς ἄρσην,
&c. Philos. Y. again, IV. 5r.
3 The material world was a reflex of
the Deity in every system of ancient
physical philosophy; and the idea of
the material world was also deduced
geometrically from numbers by Pythago-
ras, a8 PLUTARCH has recorded: ἀρχὴν
μὲν ἁπάντων povdia’ ἐκ δὲ τῆς μονάδος
ἀόριστον δυάδα ὡς ἂν ὕλην τῇ μονάδι
αἰτίῳ ὄντι ὑποστῆναι" ἐκ δὲ τῆς μονάδος
“καὶ τῆς ἀορίστου δυάδος τοὺς ἀριθμούτ' ἐκ
δὲ τῶν ἀριθμῶν τὰ σημεῖα" ἐκ δὲ τούτων
τὰς γραμμὰς, ἐξ ὧν τὰ ἐπίπεδα σχήματα"
ἐκ δὲ τῶν ἐπιπέδων τὰ στερεὰ σχήματα"
ἐκ δὲ τούτων τὰ αἰσθητὰ σώματα, ὧν καὶ
τὰ στοιχεῖα εἶναι τέτταρα, πῦρ, ὕδωρ,
γῆν, ἀέρα. ... καὶ γενέσθαι ἐξ αὐτῶν κό-
σμον ἔμψυχον, νοερόν, κιτ.λ. in Vit.
Pythag. vir. i. 19, t. e. numbers are
as digits or points, and these produced
are lines, which combined form a super-
ficies; superficies again form solids, and
solids every material substance. Hrr-
POLYTUS also gives the same account of
the Pythagorean deduction of form from
the unity of a point. Τῶν re yàp σω:
μάτων kal ἀσωμάτων ὁμοῦ σημεῖον elvai
φησι καὶ ἀρχὴν τὸ σημεῖον ὅ dora ἀμερὲς,
γίνεται δέ φησιν ἐκ σημείον γραμμὴ καὶ
[suppl. ἐκ γραμμῆς ἐπιφάνεια (id. qu. ἐπί-
wedov) ], ἐπιφάνεια δὲ ῥυεῖσα εἰς βάθος, στε-
ρεὸν ὑφέστηκέ φησι σῶμα. Philos. v1. 11.
3 This passage, as it stands, is cer
tainly obscure. The MSS. afford no
various readings as a clue, and con-
jecture is partly the resource. Neither
GRABE, MassvET nor STIEREN have
anything satisfactory to offer; one more
guess at the truth, therefore, may still
be permitted. Sensationis, as I imagine,
represents Νοήσεως, as at pp. 155, 431.
G. ed. The physical attribute of sensation
had already been referred to the Valen-
tinian fictions that were eztra Pleroma;
the intellectual is now under considera-
tion, the Pythagorean correlative of
things within the Pleroma. The words
ejus quod primum assumptum est repre-
sent τοῦ πρώτου καταληπτοῦ, t. e. NOs.
Cf. pp. 21, 22. The words tnfelligens
est may have been dexrixy ἐστι, cf. the
natural man, ov δέχεται, receiveth, i.e.
understandeth not, τὰ τοῦ πνεύματος
Θεοῦ. 1 Cor. ii. 14. Then, the Latin text
may easily admit the correction of in
quantum cnim, abbreviated as in qm em,
for in quem,the representative of GRABE'8
suggestion, ἐφ᾽ ὅσον. Hence the Greek
may be restored as follows: Nowoews δὲ
τὰς ἀρχὰς ἔλεγον, ἐφ᾽ ὅσον ἡ διάνοια Sexre-
κή ἐστι τοῦ πρώτου καταληπτοῦ, ζητεῖ
ἕως ἂν κοπιωμένη εἰς τὸ ¢ καὶ ἀχώριστον
ouvrpéxy. The meaning being, The
principle of Intellect is proportionate to
the energy, wherewith mind, asa recipient
of the Comprehensible, pursucs tte in-
CONSENTIUNT VALENTINIANI. 299
dixerunt, in quem sensus intelligens est ejus quod primum assump-
tum est, querit quoadusque defatigata ad unum et indivisibile
concurrat. Et esse omnium initium, et substantiam universe
generationis Hen, id est Unum: ex hoc autem Dyadem, et Tetra-
dem, et !Pentadem, et reliquorum multifariam generationem.
H:ec hi ad verbum de Plenitudine suorum et Bytho dicunt : unde
etiam et eas quz sunt de uno, conjugationes annituntur introducere,
quze Marcus velut sua jactans, velut novius aliquid visus est pre-
ter reliquos adinvenisse, Pythagorz quaternationem, velut genesin
et matrem omnium enarrans.
6. Dicemus autem adversus eos: utrumne hi omnes qui prze-
dicti sunt, cum quibus eadem dicentes arguimini, cognoverunt veri-
tatem, aut non cognoverunt ?* Et si quidem cognoverunt, superflua
est Salvatoris in hune mundum descensio. Ut quid enim descen-
debat? ?An nunquid ut eam que cognoscebatur veritas, in agni-
tionem adduceret his, qui cognoscunt eam hominibus? Si autem
non cognoverunt; quemadmodum eadem cum his, qui veritatem
non cognoscebant, dicentes, solos vosmetipsos eam que est super
omnia cognitio habere gloriamini, quam etiam, qui ignorant
Deum, habent?
quiries, until worn out i is resolved
at length in the Indivisible and One.
This expresses at the same time the
Pythagorean notion, and represents
closely the Valentinian theory. GRABE’s
note is as follows, but he makes no
very intelligible sense. Sensationis autem
initia dixerunt, in quantum, Greece ἐφ᾽
ὅσον (pro in quem; nam utraque vox
eodem fere modo abbreviata in quibus-
dam MSS. occurrit) sensus tntelligens
(omisso est; Greece διάνοια συνιεῖσα) ejus
quod primum assumptum est, querit
quoadusque defatigatus (pro defatigata),
ad unum et indivisibile concurrat. Defa-
tigata autem ex Grieco καταπεπονρημένη
vel κεκοπτιωμένγη posuit interpres, velut
oblitus, quod przcedentem Grecam vo-
cem διάνοια Latine masculini generis
verterit. MassuET stil leaves the
ground open to his successors, and con-
cludes his note with the words, Loci
hujus ambages resolvat melius qui possit.
Cf. also pp. 21, 22.
Secundum antiphrasin ergo, veritatis ignoran-
tiam, agnitionem vocant: et bene Paulus ait,
* eocum novitates
1 The term Hen representing Bythus
and Sige, Dyas may be taken as the
first two pair of /Eons, Tetras for the
Ogdoad, and Pentas for the Decad
evolved by Logos and Zoe. In the
Pythagorean system a mystical notion
was attached to the Pentad, as well as
to the Tetrad, for it is the sum of the
Dyad squared, (i. ¢. its first develop-
ment, ) increased by unity. The Egyptians
numbering by jives termed the process
πεμπάζεν. Put. Os. εἰ Is. 56, and to
the present day Five is the mystic
number of the East. Cf. Ritter, Ind.
Ph.
3 An is restored, it being found in
both the CLERM. and Ar. MSS. μήτιγε.
3 vocum. novitates, An Interpres ex
Trenei Greco xawogpuvlas, vel pro more
ex veteri Latina Bibliorum versione vocum
novitates posuerit, ambiguus luerco. De
hoc fidem abunde faciunt. post Tertullia-
num de Preascript.
cap. 16, Ambrosiaster in Comment. ad
adversus herreticos.
LIB. 11.
xviii. 5.
OR. 11. xix.
ASS. IL
MASS 6.
1 Tim. vi. 20.
LIB. II.
xvill. 6.
300 REFUTATIO E SCRIPTURIS.
‘false agnitionis. Vere enim falsa agnitio ipsorum inventa est.
9*.1L xi Si autem impudenter agentes super hzc dicent, homines quidem
ziv. 7.
Matt. xi. 27.
non cognovisse veritatem, Matrem autem ipsorum, * semen pater-
nale, per tales homines, quemadmodum et per Prophetas, enun-
ciasse mysteria veritatis, ignorante Demiurgo: primo quidem non
talia enarrant, quee sunt preedicta, ut non et a quolibet intelligan-
tur: etenim ipsi homines sciebant quz dicebant, et discipuli
ipsorum, et horum successores; post deinde, vel Mater vel
semen si cognoscebant et enarrabant ea que erant veritatis,
veritas autem pater, Salvator ergo secundum eos erit mentitus,
dicens: Memo cognovit Patrem, nisi Filius. Si enim cognitus est
vel a matre, vel a semine ejus, solutum est illud, quod Nemo cog-
novit Patrem nist Filius; nisi si semen ipsorum, vel matrem
neminem esse dicunt.
| Timoth. vi. Augustinus Tract. 97, in
Joannem, aliique Latini. De Greco au-
tem tam S. Pauli quam Irenci textu du-
bium videri posse. Fuere cnim. Graci
Patres, qui καινοφωνίας legerunt, interque
hos Chrysostomus, de quo (Ecumenius et
Theophylactus ambo ad hunc locum Pauli
scribunt : ὁ μακάριος "Iwdevns ras vewré-
pas wapawéces καινοφωνίας εἶπε, διὰ τῆς
Gi διφθόγγου τὸ και γράφων, ὡς ἔοικε,
Beatus autem Joannes recentiores admo-
nitiones dixit vocum novitates, legens, ut
videtur, kawopwelas per αἱ diphthongum
tn prima. Ac licet apud. Chrysostomum
loco citato in editis nostris exemplaribus
legamus κενοφωνίας, tpsum tamen scrip-
sisse vel legisse καινοφωνίας, preter citatos
auctores td plane confirmat, quod in loco
parallelo 2 ad Timoth. cap. 2, v. 16, tam
in textu quam in commentario καινοφω-
vlas expresserit, Fieri igitur potuit, ut
et S. Ireneus ita legerit. scripseritque.
Quicquid vero de Ireneo statuatur, in
epistola B. Apostoli genuinam csse lectio-
nem xevopwrlas, quam post Clementem
Alexandrinum, loco moz citando, post
CEcumenium εἰ Theophylactum in vul-
gatis exemplaribus Gricris nos agnoscimus,
omnes largientur puto, qui hunc locum
contulerint cum altero Coloss. ii. 8. Βλέ-
were μήτις ὑμᾶς ἔσται 0 συλαγωγῶν διὰ
THs φιλοσοφίας καὶ κενῆς ἀπάτης. Ubs
licet in Alexandrino Codice iterum kaum
legatur, per errorem tamen librarii id
factum patet; ex quo et supra citato in
loco variam lectionem ortam esse, mihi
nullum est dubium. GRABE. The Syriac
agrees with the received text, 0;S0
So The ܒܢܬ flo ܣܖ̈ܝܩܬܐ
CLERM. errs widely with nativitatis.
1 Notatu digna est Clementis A lexan-
drini observatio lib. 1. Stromatum pag.
383, ubi citatis Apostoli verbia hac sub-
dit: ὑπὸ ταύτης ἐλεγχόμενοι τῆς puri
οἱ ἀπὸ τῶν αἱρέσεων, τὰς πρὸς Τιμόθεον
ἀθετοῦσιν ἐπιστολάς. Cum ab hac voce
redarguantur heretici, Epistolas ad Tmo-
theum abrogant. Id quod de Marcione
constat ex Tertulliani lib. Vv. adversus
hunc heresiarcham in fine, et Epiphanü
Heres, xu. Neque mirum: quippe eum
aperte feriebat prophetia. Apostoli 1 Ti-
moth. iv. 1, seqq. GRABE.
3 semen paternale. GRABE suggests
the insertion of vel before these words,
and MASSUET adopts the suggestion in
silence. But the MSS. omit it, and it
is hardly required, for Sophia conveyed
to man, through Demiurge, the spiritual
principle derived from Bythus, p. §1.
The term, therefore, is best taken in
apposition with Matrem, see p. 50, n.
2, and p. 39, 5. Y.
DECAS INAUDITORUM NOMINUM. 801
7. Et usque hoc quidem per humanas affectiones, et per id LIB. II.
quod similia dicant multis ignorantibus Deum, verisimiliter visi 9R. CIE iie
sunt abstrahere quosdam, attrahentes per ea ' quze assueti sunt in E
eum qui est de omnibus sermonem, Verbi Dei genesin exponentes,
et *[Veritatis et] Vite, adhuc etiam Sensus, et Dei emissiones 1. vi.
obstetricantes. Que autem ex his non verisimiliter et sine osten-
sione, omnia ex omnibus mentiti sunt. Quemadmodum qui
assuetas escas, et ut illiciant, preemittunt, uti capiant aliquod
animal, sensim blandientes eis per assueta pabula, quousque acci-
piant; sumentes autem ea captiva, alligant amarissime, et ducunt
per vim abstrahentes quocunque ipsi voluerint: sic autem et hi
paulatim mansueti *dissuadentes per pithanologiam assumere
predictam emissionem, inferunt neque congruentia, neque * opina-
tas reliquarum emissionum species ex Logo quidem et Zoe
['decem] dicentes */Eonas emissos, de Anthropo autem et
Ecclesia, duodecim : et horum nec ostensionem, nec testimonia,
nec verisimilitudinem, nec in totum aliquid talium habentes,
frustra autem et prout evenit,
1 Que should have been rendered
quibus; Grace, διὰ τῶν εἰωθότων, ἐπὶ
τὸν περὶ τὰ πάντα λόγον.
3 STIEREN inserts the bracketted
words, being found in the earlier edi-
tions as well as in the Merc. MSS. 1. rr.
and Voss. They are omitted in the
CLERX. MS., and they scarcely seem to
be in their proper place. The next
sentence I retranslate as, d δὲ τούτων
ἀπεικότως kal ἀναποδείκτως ܓܠܘ
ψεύδουσι.
3 dissuadentes. The first part οὗ
MASSUET'8 conjectural emendation pau-
latim assuetis his suadentes, is not re-
quired, for mansucti harmonises well with
the words, et ut illictant, that had pre-
ceded. The Greek was, in all proba-
bility κατ᾽ ὀλίγον πραεῖς παραπείθοντες,
which last term having been rendered by
dissuadentes, seemingly gives the exact
contrary sense in the translation to that
required by the context; but in v. xxi.
dissuadere evidently represents παρα-
πείθειν. Quoniam in principio per escam
non esurientem hominem seduxit trans-
credi volunt, ex Logo et Zoe
gredi preceptum Dei, in fine esurientem
non potuit dissuadere, eam gue a Deo
esset, sustinere escam. πιθανολογία. Cf.
P. 2, n. 4.
4 Grece, οὐδὲ προσδοκήτους, uti con-
Jicio. GRABE.
5 Decem i8 bracketted, for though
GRABE professes to have added the word
on the faith of Dodwell from the Voss.
MS., STIEREN denies that it is found in
it. The CLERM. MS, has Zoea, the final
vowel in all probability representing the
numeral x. Massvuet silently retains
the word.
6 The anonymous biographer of Plato
shews that the philosopher may have
suggested the use of the term Alu» to
the Gnostic sects, where he says, εὗρε δὲ
καὶ τί ἐστιν αἰών" ol γὰρ πρὸ αὐτοῦ αἰῶνα
ἔλεγον τὴν ἀπειρίαν τοῦ χρόνου, αὐτὸς δὲ
ἔδειξεν ὡς ἄλλη ἐστιν ἡ ἀπειρία τοῦ χρό-
vou, καὶ ἄλλος ὁ αἰών. The term αἰὼν
being perhaps to immaterial substance
what τόπος was to matter. Its Syriac
equivalent in Eran. Sre. ܕ[ܝܬܝܬܐܼ
meaning eternal substance.
302
/Eonis exsistentibus emissum esse Bythum ] Bythium] et Mixin,
Insenescibilem et Unitionem, ! Naturalem et Delectamentum, Im-
mobilem et Contemperamentum, Monogenem et Macariam. De
Anthropo autem et Ecclesia similiter Aconis exsistentibus emis-
sum esse Paracletum et Pistin, Patricon et Elpida, Metricon
et Agapen, *Ainon et Synesin, Ecclesiasticum et Macarioteta, c.u
Theleton et Sophiam. Hujus autem Sophie ?passiones et erro-
rem, et quemadmodum *periclitata est perire propter inquisitionem
Patris, quemadmodum dicunt, et extra Pleroma ˆ operositatem, et
ex quali *labe mundi fabricatorem emissum docent, in eo qui est
ante hunc libro sententias hsereticorum enarrantes, cum omni
diligentia exposuimus: Christum autem, quem 7 postgenitum his
omnibus emissum esse dicunt, et Sotera autem ex his qui *in
labe facti sunt /Eonibus habuisse substantiam. ^ Necessariex:
autem nunc nominum istorum meminimus, ut ex istis sit manifes-
tum absurdum eorum mendacium, et confusio fictee nominationis.
Ipsi autem detrahunt */Eonibus suis hujusmodi appellationibus
multis, ethnicis verisimilia et credibilia apponentibus nomina his
qui vocantur duodecim dii ipsorum, quos et ipsos imagines duode-
cim ZEonibus esse volunt; imaginibus multo decentiora, et magis
potentia, per etymologiam ad intentionem divinitatis. adducere
nomina !?habentibus.
DODECAS.
LIB. IT.
x viii. 7.
GR. II. xix.
MASS. 11.
xiv. 8.
1 Naturalem. αὐτοφνῆ. 8 The sense requires πληρώματι in-
3 STIEREN says with justice that the
strange names of these /Eons were very
likely to be incorrectly written by un-
learned scribes; he proposes Acinun,
that reading being supported, as he
imagines, by preponderating evidence.
Jt has already been shewn that onion
is no improbable reading, p. 11, n. 2.
The CLERM. MS. exhibits ences, and the
AR. enos.
2 So CLERM. and AR. i.e. πάθη.
Voss. and MERC. I. 11. passionis.
4 See p. 15.
5 Grece, τὴν ἔξω τοῦ πληρώματος
πραγματείαν. GRABE.
6 See p. 163, n. 1, and p. 272.
7 Grece, ὃν ἐπίγονον τούτοις πᾶσι
προβεβλῆσθαι λέγουσι. GRABE. For ἐπί-
Ύονον read ἀπόγονον, and compare p. 113,
where this word is rendered postgenitum.
stead of éxrpduare in the original.
GRABE'S supposition certainly does not
satisfy the judgment, viz. that owing to
the aboriginal germ of disorder descend-
ing through the Pleroma from Nus to
Sophia, the whole body of ZEons were
said to be in Labe facti. Cf. 1. i. 2 and
p. 14, n. 2; 16, n. 5. HIPPOLYTUS says
that, in consequence of his multitudi-
nous origin, Soter was called κοινὸς τοῦ
πληρώματος καρπὸς, or, as IRENJEUS
terms it, ἀπάνθισμα, florilegium. Cf.
296.
9 onibus, the CrLERM. MS. has
4Eonis here and occasionally elsewhere
as the ablative plural, compare the top
of this page.
10 habentibus. τῶν [i. e. τούτων τῶ»
εἰκόνων... παράγειν [f.1. παρέχει») ὀνό-
ματα ἐχούσων.
DE PLEROMATE QUZESTIONES.
CAP. XIX,
Quastio de omn? specie emissionis, et de Pleromatis
tnconsequentia.
1. Revertramur autem nos ad przedictam emissionum quzes-
tionem. Et primo quidem dicant nobis causam hujusmodi emis-
sionis Atonum, ut nihil tangant eorum que sunt conditionis.
Non enim illa propter conditionem dicunt facta, sed conditionem
propter illa: et non illa horum imagines, sed hzc illorum esse
dicunt. Quemadmodum igitur imaginum causam reddunt dicen-
tes, mensem quidem triginta habere dies propter triginta 7Eonas,
et diem duodecim horas, et annum duodecim menses, propter
duodecim /7Eonas quz sunt intra Pleroma, et qusecunque ‘alia
delirant ; nune dicant nobis causam istam Z7Eonum emissionis,
quid quia facta est talis: propter quid autem prima et archegonos
omnium octonatio emissa est, et non quinio, vel trinitas, aut sep-
tenatio, aut aliquid eorum, que in alterum numerum confiniuntur?
Et quid quia ex Logo et Zoe decem emissi sunt /Eones, et non
plures aut minus: et rursus ex Anthropo et Ecclesia duodecim,
cum possent et hzc, aut plus aut minus fieri? Universe quoque
Pleroma, quid utique tripartitum est in octonationem, et decadem, -
et duodecadem: et non alterum quendam preter hos numerum ?
Et divisio autem ipsa quid utique in tres, et non in quatuor,
vel quinque, vel sex, vel in alterum quendam facta est nume-
rum nihil *tangentes eorum numerorum, qui sunt conditionis?
antiquiora enim *illa his dicunt, et oportet ea propriam habere
303 |
1 I follow the reading of the CLERM.
and its satellite the Voss. MS. GRABE
adopts the ARUND. reading talia. But
ὅσα ἄλλα sounds most like the Greek.
2 tangentes, referring to the numbers
previously implied in the sentence, 4, 5,
6, can sum no number that symbolises
any principal work or part of creation,
as seven for instance sums the days
of the week and the planets, &c. &c.
Compare the opening of this section,
nihil tangant eorum que sunt condi-
tionis.
3 Jlla, referring to the Eons of
the Pleroma, his to things create, and
the former, as being antecedent, should
be independent of the latter in their
numerical peculiarities. The tons of
the Pleroma are expressed by a neuter
plural in the beginning of this paragraph.
The brackets introduced by GRABE, and
adopted by MassuET and STIEBEN,
which served to carry on the sense from
conditionis to consentientes, are cancelled
as worse than useless ; one and all ignore
the difficulty contained in the connexion
of the last three words with the con-
text, but the sense will best be attained
through the Greek, οὐδὲν καθαπτομένους
τῶν τῆς κτίσεως ἀριθμῶν, ἀρχαιότερα yap
304 : QUIS TYPUS
LIB. II. xix. rationem ; eam quse est ante constitutionem, sed non eam quz est
GR. li. xx. secundum constitutionem consentientes ad consonationem. Quam 6.
xv-% quidem nos de conditione enuntiantes, aptabilia dicimus ; apta
est enim hec rhythmizatio ‘his que facta sunt huie rhythmiza-
tioni : illos autem propriam causam de his que anteriora sunt, et a
semetipsis perfecta, non habentes enuntiare, in summam aporiam
incidere necesse est.
2. Qus enim nos de constitutione velut ignorantes inter-
rogant, ipsi de Pleromate e contrario interrogati, vel humanas
affectiones enarrabunt, vel in eum descendent sermonem, qui est
erga consonantiam que est in creatura, improprie respondentes de
secundis, et non secundum eos de primis. Non enim de ea quz»
est secundum creaturam consonantia, nec de humanis affectioni- ,
bus interrogamus eos; sed quia utique Pleroma ipsorum, cujus
imaginem creaturam esse dicunt, octiforme, et deciforme, et duo-
deciforme est, vane et improvide Pleroma ejusmodi figuree effecisse
Patrem ipsorum fatebuntur, et deformitatem circumdabunt Patri,
gi irrationabiliter aliquid fecit. Aut rursus si secundum providen-
tiam Patris dicent sic emissum Pleroma propter creaturam, * uti
bene rhythmizati ipsam essentiam, jam non propter se factum erit
Pleroma, sed propter eam quz secundum similitudinem ipsius
futura esset imago: (quemadmodum quze de luto est, non propter
semetipsam figuratur statua ; sed propter eam quze ex seramento,
vel auro, vel argento habet fieri) et honoratior creatura erit quam
Pleroma, si propter illam illa emissa sunt.
CAP. XX.
Quoniam si quis transmotus fuerit a Demiurgo, in mul-
tos Deos et «infinitos mundos excidere eum necesse est.
1. Si autem nulli eorum assentire voluerint, quoniam convin- x.
centur a nobis, non habentes reddere causam talis emissionis Ple-
romatis ipsorum, cogentur concludi, uti confiteantur supra Ple-
roma alteram quandam esse dispositionem magis spiritalem, et
magis dominantem, secundum quam deformatum est Pleroma
τάδε τούτων φασιν, χρὴ δὲ ταῦτα τὸν 1 his, i. e. ἐπ his.
ἴδιον ἔχειν λόγον, τὸν πρὸ τῆς κτίσεως 3 Rhythmizati in activa significatione
ἀλλ᾽ οὐ τὸν κατὰ τὴν xrlow, ὁμοδοξοῦντα pro disponentis vel ordinantis accipe, εἰ
εἰς συμφωνίαν, i. e. consentientia. ad Patris refer. Mass.
PLEROMATIS PRIMIGENIUS. 305
ipsorum. Si enim Demiurgus non a semetipso figurationem crea- 118. rt. xx.
ture fabricavit talem, sed secundum illorum quz: sursum erant 6R. pu
figuram ; Bythus ipsorum, qui utique hujusmodi figurationis per- ܝ
fecit esse Pleroma, vel a quo figuram eorum que ante ipsum facta
sunt, accepit? Oportet enim vel in eo Deo qui fecerit mundum
perseverare sententiam, quoniam sua potestate et a semetipso
accepit exemplum mundi fabricationis: vel si motus quis ab hoc
fuerit, semper quzerendi necessitas erit, unde ei qui super eum est,
figuratio eorum qus facta sunt, quis et numerus emissionum, et
substantia ipsius exempli ?
2. Si autem licuit Bytho a semetipso talem figurationem
Pleromatis perficere; quid utique Demiurgo non licuit a semetipso
mundum talem fecisse? Rursum igitur si illorum imago conditio
est, quid prohibet illa eorum que super ea sunt imagines esse
dicere, et quz» super ea sunt, rursus aliorum; et in immensas
imagines imaginum excidere? Sicut 'passus est Basilides, cum
minime attigisset veritatem, et putans per immensam successionem
eorum, quz ex invicem facta sunt, effugere talem aporiam;
quando cccuxv celos per successionem et similitudinem ab
invicem factos enuntiavit, et horum ostensionem esse numerum
anni dierum, quemadmodum przediximus : et *super hos virtutem,
quam et innominabilem vocant, et hujus dispositionem : et nec sic
quidem effugit talem aporiam. Interrogatus enim unde ccelo ei
qui est super omnes, ex quo reliquos per successionem factos vult,
figurationis imago? Ab ea dispositione, dicet, quee est secundum
innominabilem. Et aut innominabilem a semetipso fecisse * dicet
eam ; vel alteram quandam super hunc potestatem esse consentire
necesse habebit, ex qua accepit innominabilis ejus tantam eorum
quze sunt secundum eum figurationem. Quanto igitur tutius et
diligentius, quod est verum statim initio confiteri, quoniam fabri-
cator Deus hic, qui mundum *talem fecit, solus est Deus, et
non est alius Deus preter eum; ipse a semetipso exemplum
et figurationem eorum quz facta sunt, accipiens: quam post
tantam irreligiositatem et circuitum defessos, cogi aliquando in
1 Quod Greci dicunt, ὅπερ ἔπαθεν ὁ
Βασιλείδης, Latino modo dicendum fue-
rat: Quod Basilidi accidit. BILL.
3 Super is omitted in the ΑΒ. MS.
but is read in the CLERM. and Voss.
MSS. The other editions have ho-
rum.
3 Dicit in STIBREN'B ed. is an error
of the press.
4 Talem, which is read in the CLERM.
and ARUND.MSS.and printed by GRABE,
is silently dropped by MassuET. The
translator seems to have read τοῖον (τὸν
κόσμον, &c.) instead of οἷος, solus.
306 DE EMISSIONIBUS
118.11. aliquo uno 'statuere sensum, et ex eo figurationem * factorem
xx. e
GR. II. xxii. ?
MASS. IL. confiteri *
xvi. 3.
CAP. XXI.
Quoniam que nobis qui sumus ab Ecclesia, imputant ü
qui sunt a Valentino, ulis rursus imputant hi qui
sunt a Basilide, et allis item alu.
1. Erenim hoc quod imputant nobis qui sunt a Valentino, in
ea quz est deorsum hebdomade dicentes nos remanere, quasi
non attollentes in altum mentem, neque qus sursum sunt senti-
entes, quoniam portentiloquium ipsorum non recipimus, hoc idem
ipsum qui a Basilide sunt his imputant, quasi his adhuc circa ea
que deorsum sunt volutantibus usque ad primam et secundam
octonationem, et post triginta /Eonas indocte putare eos statim
invenisse eum qui supra omnia est Patrem, *non investigantes
sensu in id quod est super cccixv coelos Pleroma, ‘que est
supra quadraginta quinque ogdoadas. Et illis iterum juste quis
imputabit, fingens quatuor millia et ccc et rxxx coelos vel
JEonas: quoniam hi dies anni tantas horas habent. Si autem
quis et noctium apponat, duplicans predictas horas, magnam
multitudinem octonationum, et innumerabilem quandam /Eonum
operositatem putans adinvenisse, adversus eum qui est super
omnia Pater "omnium semetipsum perfectiorem suspicans, eadem
omnibus imputabit; quoniam non sufficiant in altitudinem ejus
quze ab ipso dicebatur multitudo coelorum vel /Eonum; sed defi-
cientes vel in ea quz: sunt deorsum, vel in medietate perseverant.
2. Ejus igitur quz est secundum pleroma ipsorum disposi- x.!
tionis, et maxime ejus que est secundum primam ogdoadem,
tantas contradictiones et aporias 9habentes, inspiciamus et reliqua;
propter illorum insensationem, et nos de his que non sunt que-
rentes; necessarie autem et hoc facientes, quoniam hujus rei
credita est nobis procuratio, et qui velimus omnes homines ad
1 Statuere, ἐρείδειν, BILLIUB; but 5 Habentes] Legendum, nisi me ani-
ἱστάναι τὸν νοῦν is more obvious. mus fallit, habentis. Duos enim genitivos
3 Factorum legendum conjicio; sicut — Grecos ταύτης ἐχούσης in Latino retinere
Jgurationem eorum que facta sunt, Gr. Interpreti pro more placuisse videtur, cum
3 οὐχ ἑπομένους TQ νῷ ἐπὶ 7d... per duos ablativos, Ea—habente, red-
4 1. qui, i.e. numerus. dendi essent, Sed ct vulgata lectio reti-
\ 5 πάντων ἑαυτὸν τελειότερον. neri potest,
QU ESTIONES. 307
v. agnitionem veritatis venire: et quoniam tu ipse postulaveris acci- Lr» rm.
pere a nobis multas et universas eversionis eorum occasiones, ΘΒ. lI xxi
Quecritur igitur, quemadmodum emissi. sunt reliqui 7Eones? τ"
Utrum uniti ei qui emiserit, quemadmodum a sole radii, an ! effica-
biliter et partiliter, uti sit unusquisque eorum separatim, et suam
figurationem habens, quemadmodum ab homine homo, et a pecude
pecus? Aut secundum germinationem, quemadmodum ab arbore
rami? Et utrum *ejusdem substantie exsistebant his qui se
emiserunt, an ex altera quadam substantia substantiam habentes?
Et utrum in eodem emissi sunt, ut ejusdem temporis essent sibi;
an secundum ordinem quendam, ita ut antiquiores quidam ipso-
rum, alii vero ?juveniores essent? Et utrum simplices quidam et
uniformes, et undique sibi zequales et similes, quemadmodum spi-
ritus et lumina emissa sunt; an compositi et differentes, dissimiles
membris suis ?
3. Sed si quidem efficabiliter et secundum suam genesin
unusquisque illorum emissus est secundum hominum similitudi-
nem; vel generationes Patris erunt ejusdem substantie ei et
similes generatori, vel *[si] dissimiles parebunt, ex altera quadam
substantia confiteri eos [esse] necesse est. Et si quidem patris
generationes similes emissori, impassibilia perseverabunt ea que
emissa sunt, quemadmodum et is qui emisit illa; si autem ex
altera quadam substantia, que est capax passionum, unde 6
dissimilis substantia intra illud quod est incorruptele Pleroma ?
Adhuc etiam secundum hanc rationem unusquisque eorum sepa-
ratim divisus ab altero intelligetur, quemadmodum homines, non
admixtus, nec unitus alter altero, sed in figuratione discreta et
circumscriptione definita, et magnitudinis quantitate unusquis-
que ipsorum deformatus ; que propria corporis sunt, et non spiri-
tus. Jam igitur non spiritale Pleroma esse dicant, nec semetipsos
1 According to GRABE and Mass.
ποιητικῶς καὶ μεριστῶς, but ἐνεργῶς καὶ
χωριστῶς might be preferable ; i. e. ac-
tually, ἐνεργῶς being to δυνατῶς as eese
18 to posse.
2 ejusdem—his. The Greek being
ὁμοούσιοι. .. τοῖς, pp. 49, 50. BiLLIUS
is clearly wrony in rendering these words
THs αὐτῆς οὐσίας τοῖς.
3 Νεώτερον, recentius, posterius. Com-
parativis istiusmodi non raro utitur, ue
supra cap. το. Noviusaliquid. Et prozi-
mo capite, Juvenior aliquis. Et cap. 33.
Qui est decorior. Homini Greco Latine
scribenti hae facile condonantur: quan-
quam etiam apud Columellam lib. 9, cap.
11. leyatur, Juventus examen. FEUARD.
4 δὲ 18 omitted in the CLERM. and AR.
MSS., and it is not wanted, as it de-
stroys the alternative marked by vel. . .
wl. If cancelled, ܐ must be supplied
before er altera. AR. omits cssc.
308 DE EMISSIONIBUS QUZESTIONES.
LIP! spiritales; siquidem velut homines, ZEones ipsorum epulantes
OR. Il. ἢ xxn. sedent apud Patrem, et ipsum tali figuratione exsistentem, quem-
in 3 admodum detegunt eum qui ab eo emissi sunt.
4. Si autem velut a lumine lumina accensa sunt, Zones a
Logo, Logos autem a Nu, et Nus a Bytho; velut verbi gratia, a
facula facule ; generatione quidem et magnitudine fortasse dista-
bunt ab invicem: ejusdem autem substantie cum sint cum prin-
cipe emissionis ipsorum, aut omnes impassibiles perseverant, aut
et pater ipsorum participabit passiones. Neque enim quie postea
accensa est facula, alterum lumen habebit quam illud quod ante
eam fuit. Quapropter et lumina ipsorum composita *in unum in
principalem unitionem recurrunt, cum fiat unum lumen quod fuit
et a principio. Quod autem juvenius est et antiquius, neque in
ipso lumine intelligi potest (unum enim lumen est totum) nec in
ipsis que perceperunt lumen faculis: (etenim ipse secundum sub-
stantiam materi» id tempus habent; una enim et eadem est
facularum materia) sed tantum secundum accensionem, quoniam
altera quidem ante* pusillum tempus, altera autem nunc accensa
est.
CAP. XXII.
Ostensio quoniam Logos in diminutione non est prolatus:
et Quomodo secundum hereticos voluntas Patris
invenitur fecisse ignorantiam et labem.
1. Laszs igitur ejus qu: est secundum ignorantiam passionis, 6.
aut universo similiter Pleromati ipsorum proveniet, cum sint ejus-
dem substantie, et erit in ignorantie labe, id est, semetipsum
ignorans Propator: aut similiter omnia impassibilia persevera-
bunt ea qus sunt intra Pleroma lumina. Unde igitur circa
juniorem ZEonem passio, si paternum lumen est ex quo omnia x.
constituta sunt lumina, quod naturaliter impassibile est? Quo-
modo autem et juvenior aliquis aut senior in ipsis Aon dici
potest, cum sit unum lumen totius Pleromatis? Et si quis stellas
dicat eos, nihilominus eadem universi apparebunt natura partici-
1Cor.xv.41. pantes. Etenim si sfella a stella in claritate differt, sed non
1 For ín STIEREN carelessly prints and then the transition from tempus pu-
et. sillum to tempus illum, aa found in the
3 These words were first transposed, — ARUND. MS. was easy.
INSTAR EMISSIONIS ORIGO. 309
secundum qualitatem, nec secundum substantiam, secundum quam 118. ri.
passibile aliquid vel impassibile est; sed aut universos, ex lumine ΘῈ 1. xxiv.
cum sint paterno, naturaliter impassibiles et immutabiles esse opor-
tet: aut universi cum paterno lumine et passibiles, et commutatio-
num corruptionis capaces sunt. Hzc autem eadem ratio sequetur,
etsi, velut ab arbore ramos, dicant a Logo natam esse emissionem
ZE:onum, cum Logos a Patre ipsorum generationem habeat: ejusdem
enim substantie omnes inveniuntur cum Patre, tantum secundum
magnitudinem, sed non secundum naturam differentes ab invicem,
et magnitudinem complentes Patris, quemadmodum digiti complent
manum. Si igitur Pater in passione et ignorantia, et ii utique
qui ex eo generati sunt, /Eones. Si autem impium est Patri
omnium ignorantiam et passionem affingere, quomodo ab eo emis-
sum dicunt /Eonem passibilem, ! et hoc ipsi Sophie Dei eandem
impietatem affingentes, semetipsos religiosos esse dicent !
2. Si autem * quomodo a sole radios, ZEonas ipsorum emis-
siones habuisse dicent, ejusdem substantie et de eodem omnes
cum sint, aut omnes capaces passionis erunt cum eo qui ipsos
emisit, aut omnes impassibiles perseverabunt. Non enim jam
quosdam impassibiles, quosdam autem passibiles possunt ex tali
emissione confiteri. Si igitur omnes impassibiles dicunt, ipsi
suum argumentum dissolvunt. Quomodo enim passus est minor
ZEon, si omnes erant impassibiles? Si autem omnes dicunt par-
ticipasse passionis hujus, quemadmodum ?quidam audent dicere,
quia a Logo quidem ccpit, derivatio autem in Sophiam, in Lo-
gum hujus ‘Nun Propatoris passionem revocantes arguentur, et
Nun Propatoris et ipsum Patrem in passione fuisse confitentes.
Non enim ut compositum animal quiddam est omnium Pater,
preter Nun, quemadmodum przeostendimus ; "sed Nus Pater, et
MAS δ.
1 Et quidem, Grecum καὶ τοῦτο, red-
dere debuisset Interpres. GRABE.
3 Eodem inter alia simil ad decla-
randam Filii a Deo Patre generationem
usua est Tertullianus lib. contra Praxean
cap. 8. GRABE. But such illustrations
are all of them more or less objection-
able; for one and all, they involve a sepa-
ration either in time or space of the
derived substance from theoriginal. See
Hist. and Theol. of Creeds, p. 140.
3 See p. 16, n. 5; 17, ἢ. 2.
* Hujus, ταύτης, τὸ πάθος sc. The
VOL. I.
particle ܐܧ seems to be required before
Nun, unless indeed Nun Propatoris be
eliminated as an insertion from the fol-
lowing line. The JEonic disorder com-
menced ἐν rots περὶ τὸν Νοῦν καὶ τὴν
᾿Αλήθειαν, p. 14.
5 Nec Deus qui intelligitur a nobis,
alio modo tntelligi potest, nisi mens soluta
quedam, et libera, seyregata ab omni con-
cretione mortali, omnia sentiens et movens.
Cic. de N. Deor.4. The philosophy of the
ancients very generally exhibits a belief
in oneSupreme Incorporeal Divine Being,
20
310 NON EST IN LOGO
1.18. p. Pater Nus. Necesse est itaque et eum qui ex eo est Logos, immo
ΟἿ xxi. magis autem ipsum Nun, cum sit Logos, perfectum et impassibi-
xviL7, lem esse; et eas quie ex eo sunt emissiones, ejusdem subetantiz
cum sint cujus et ipse, perfectas, et impassibiles, et semper
similes cum eo perseverare, qui eas emisit. Non igitur jam
Logos quasi tertium ordinem generationis habens !ignoravit Pa-
trem, quemadmodum docent hi: hoc enim in hominum quidem
generatione fortasse putabitur verisimile esse, eo quod sspe
ignorant suos parentes; in Logo autem Patris omnimodo impoe- 9.
sibile est. Si enim exsistens in Patre cognoscit hunc in quo est,
hoc est semetipsum non ignorat: et quze ab hoe sunt emissiones,
virtutes ejus exsistentes, et semper ei assistentes, non ignorabunt
eum qui se emisit, quemadmodum nec radii solem. * Non capit
igitur Dei Sophiam, eam quz intra Pleroma est, cum sit a tali
emissione, sub passione cecidisse, et talem ignorantiam concepisse.
Possibile est autem, eam quz est a Valentino Sapientiam, cum sit
de diaboli emissione, in omni passione ?fieri, et profundum igno-
rantie fructificare. Ubi enim ipsi testimonium perhibent de
matre sua, dicentes eam /Eonis errantis generationem esse, jam
non qu:erere oportet causam, propter quam filii hujusmodi matris
ignorantiz semper natent in profundo.
3. Preeter has autem emissiones ego quidem jam non intelligo
alteram posse eos dicere; sed ne ipsi quidem alteram quandam
proprietatem emissam reddentes aliquando, cogniti sunt nobis,
licet valde multam de hujusmodi speciebus quzestionem habuerimus
cum eis: hoc autem solum dicunt, quoniam emissi sunt unusquis-
que illorum, et illum tantum ‘cognovisse qui se emisit, ignorans
autem eum qui ante illum est. Jam non autem cum ostensione
progrediuntur, quemadmodum emissi sunt, aut quomodo capit tale
e. g. Empedocles says of the Deity,
οὐ μὲν γὰρ βροτέῃ κεφαλῇ κατὰ γυῖα xé-
xaorat.—Ammon. in ARIST. 7. ἑρμ.
οὐκ ἔστιν πελάσασθ᾽ οὐδ᾽ ὀφθαλμοῖσιν
ἐφικτὸν
ἡμετέροις, ἣ χερσὶ AaBety.—CL. AL. S. v.
ἀλλὰ φρὴν ἱερὴ καὶ ἀθέσφατος ἔπλετο
μοῦνον
φρόντισι κόσμον ἅπαντα καταΐσσουσα
0ofa«.—A mmon. in AR. π. épu.
Anaxagoras taught that the Deity was
Νοῦς ὁ διακοσμῶν τε καὶ πάντων atrtos.
PL. Phed. μόνον τῶν ὄντων ἁπλοῦν καὶ
ἀμιγῇ καὶ καθαρὸν. ARIST. de An. 1. 1.
1 Nus alone comprehended the e
sence of the Father, p. 9; he wished
to impart this knowledge to the other
‘Eons, but was restrained by Sige, 13.
The ZEons that emanated from Logos,
were κατ᾽ οὐσίαν, not κατὰ yrdou.
3 Non capit as elsewhere for οὐκ &
δέχεται, sub. τὸ λέγειν.
3 fleri, γενέσθαι.
* The context requires cognorerit.
IGNORANTIA. $11
quid in spiritalibus fieri. Quacunque enim progressi fuerint, Lm m.
obligabuntur, et a recta ratione !czcutientes circa veritatem in GR. Apex.
tantum, uti eum qui est a Nu Propatoris ipsorun emissus Sermo, *"i9
in ?deminorationem eum emissum dicant. Nun enim perfectum a
perfecto Bytho progeneratum jam non potuisse eam quie ex eo est
emissionem facere perfectam, sed obczcatam circa agnitionem et
magnitudinem Patris: et Salvatorem symbolum mysterii hujus
ostendisse in eo qui a nativitate cecus fuit, quoniam sic czecus
emissus est a Monogene on, id est ignorantia: ignorantiam et
. cecitatem commentientes Verbo Dei, secundam secundum eos a
Propatore emissionem habenti. Admirabiles sophiste, et altitu-
dines investigantes incogniti Patris, et superccelestia sacramenta
enarrantes, in quc cupiunt angeli prospicere, uti discant quoniam a
Nu ejus Patris, qui super omnia est, emissum Verhum cecum
emissum, id est ignorans Patrem qui se emisit !
4. Et quemadmodum, o vanissimi sophiste, Nus Patris,
immo etiam ?et ipse Pater, cum sit Nus et perfectus in omnibus,
imperfectum et caecum /Eonem emisit suum Logon, cum possit
statim et agnitionem Patris cum eo emittere* Quemadmodum
Christum *postgenitum quidem reliquis, perfectum autem dicitis
emissum ; multo magis igitur qui est eo zetate provectior Logos,
ab eodem Nu perfectus utique emitteretur, et non 0:00118 nec ille
rursus plus czecos, quam se, Zonas emitteret, quoadusque Sophia
vestra semper exe:cata, tantam malorum enixa est substantiam.
Et hujus malitiee causa est pater vester: magnitudinem enim et
virtutem patris causas ignorantie esse dicitis, Bytho assimilantes
eum, et nomen hoc ei apponentes innominabili Patri. Si autem
ignorantia malum, omnia autem mala ex ea floruisse definitis,
hujus autem causam magnitudinem et virtutem Patris dicentes,
malorum factorem eum ostenditis. Id enim quod non potuerit
contemplari magnitudinem ejus, causam dicitis mali. Sed si qui-
dem impossibile erat Patri, notum semetipsum ab initio his, que
1 Pet. 1. 12,
have been κατ᾽ ἐλάττωσιν. Cf. demino-
ratio, p. 32%. Eum, may have grown
1 ΑΒ. cecutientes. Mass. follows
the CL. and Vos8. reading circumeun-
tes.
3 Deminorationem eum. Gracum voré-
pnua alias Labem vertere solet. Gg. Mas-
SUET and STIEREN copy him ; still there
is no mention made here of the Valenti-
nian Labes, but of a degenerating Ple-
roma. The Greek term is more likely to
out of the context.
3 ef is added from the Ag. MS.
4 Postgenitum quidem reliquis] ' Awé-
ovo» μὲν λοιποῖς. GR. τῶν λοιπῶν
would have been better; and in the
Latin, progenitum. AR. omits qui-
dem.
20—2
312 NEQUE CAUSZE EST
LIB.IL ab eo facta sunt, facere, inincusabilis erat, !qui non poterat igno-
GR sa.” rantiam auferre eorum qui post se sunt. Si autem postea volens c.ix
xvu. 10." eam quz secundum progressionem emissionum aucta fuerat igno-
rantiam, et inseminatam /Eonibus, auferre potuit, multo magis
prius eam qu:e nondum erat, ignorantiam volens non permitteret
fieri.
5. Quoniam igitur quando voluit agnitus est, non tantum
ZEonibus, sed et his qui in novissimis temporibus erant hominibus;
non volens autem ab initio agnosci, ignoratus est: causa igno-
rantize secundum vos est voluntas Patris. Si enim preesciebat
hzec sic futura, quare utique, priusquam fieret, non abscidit igno-
rantiam ipsorum, quam postea, velut ex poenitentia, curat per
emissionem Christi? Quam enim per Christum agnitionem omnibus
fecit, multg ante poterat facere per Logon, qui et ?primogenitus
erat Monogenüs. Vel si presciens voluit fieri hiec, semper per-
severant ignoranti: opera, et nunquam przetereunt. Que enim ex
voluntate Propatoris vestri facta sunt, perseverare oportet cum
voluntate ejus qui voluit: vel si przetereunt hc, cum his preteriet
et voluntas ejus, qui substantiam ea habere voluit. Quid enim et
discentes requieverunt /Eones, et perfectam agnitionem percepe-
runt, *quoniam incapabilis est et incomprehensibilis Pater? Hane
autem agnitionem habere potuerunt priusquam in passionibus
fierent: non enim deminorabatur magnitudo Patris ab initio
scientibus his quia incapabilis et incomprehensibilis est Pater.
Si enim propter immensam magnitudinem ignorabatur, et propter
immensam dilectionem impassibiles debebat conservare eos qui ex
se nati erant, quoniam nihil prohibebat, sed magis utile erat, ab
initio cognovisse eos, quoniam incapabilis et incomprehensibilis est
Pater.
CAP. XXIII.
Quoniane Sophia nunquam in ignorantia, et in demino-
ratione est.
Quomopo autem non vanum est, quod etiam Sophiam ejus
dicunt in ignorantia, et in deminoratione, et in passione fuisse!
Hec enim aliena sunt a Sophia et contraria, sed nec affectiones
ejus sunt. Ubi enim est improvidentia et ignorantia utilitatis, ibi
1 AR. quum. correct thereby the statement p.82, n. 3.
? i.e, Nus. I. i.2. cf. III. $6, and # ἀχώρητος kal ἀκατάληπτος. I. i. 4.
IGNORANTIZ BYTHUS. 313
Sophia non est. Non jam igitur Sophiam passum ZEonem vocent;
Bed aut vocabulum ejus, aut passiones pretermittant. Et pleni-
tudinem autem universam non dicant spiritalem, si intra ipsam
ZEon hic, cum esset in passionibus tantis, conversatus est. Hec
enim ne anima quidem fortis, non dicam spiritalis substantia,
percipiet. Quomodo autem rursus Enthymesis ejus cum passione
LIB. II.
xxiii. 1.
GR. 1I. xxv.
MASS. IL
xviii. 1.
procedens separatim poterat fieri? Enthymesis enim esse intel- -
ligitur ! erga aliquem, ipsa autem seorsum nunquam fiet. Exter-
minatur enim et absorbetur mala a bona Enthymesi, quemadmodum
segrimonium ab incolumitate. Que enim erat ?prior Enthymesis
. passionis? Exquirere Patrem, et magnitudinem ejus considerare.
Quid autem suasa est postea, et convaluit?! Quoniam incompre-
hensibilis, et qui inveniri non possit, est Pater. Non igitur bonum
erat, quod vellet cognoscere Patrem, et propter hoc esset passibile;
sed quando suasa est quoniam ?investigabilis esset Pater, et con-
valescens. Sed ille ipse Nus qui quzerebat Patrem, cessavit secun-
dum eos adhuc quzerere, discens quoniam incomprehensibilis est
Pater.
CAP. XXIV.
Ostensio quomodo neque Enthymesis sine Zone pro-
priam habuerit substantiam, neque passio sine
Einthymesi est.
. QuemapMopum igitur Enthymesis poterat separata concipere
passiones, quze et ipsze affectiones ejus erant? Affectio enim ! erga
aliquem fit, ipsa autem seorsum non potest esse, nec constare. Non
solum autem instabile hoc est, sed etiam contrarium ei, quod est a
Domino nostro dictum: Quarite, et invenietis. Dominus enim
quzerendo et inveniendo Patrem, perfectos consummat discipulos.
Is autem qui sursum est Christus ipsorum, per id quod przcepit
JEonibus non querere Patrem, suadens quoniam etsi multum
laboraverint non eum invenient, perfectos eos consummavit. Et
si quidem *[se quidem] perfectos aiunt in eo quod dicant invenisse
1 Erga, περὶ, p. 14, n. 4; 317, n. I. xi. 33. BILL. sup.15. τὸ ἀνεξιχνίαστον τοῦ
3 Prior— passionis, the Greek con- πατρὸς reddidit investigabile Patris. Gr.
struction. 4 GRABE proposes se quidem which
3 Investigabilis] Pro ininvestigabili seems requisite. Authority is in favour
accipiendum est, quod Greci ἀνεξιχνία: of δὲ quidem, but the ΑΒ. MS. omits
στον vocant, quemadmodum etiam Rom. 4 siquidem.... /Eonas autem.
p. 21, n. 3.
Matt. vil. 7.
314 | ENTHYMESIS
LIB II. xxiv. Bythum ipsorum: /Eonas autem in eo, quod suasi sint quoniam
xviii
"MASS. Tl ai -investigabilis est qui ab eis inquirebatur. Cum igitur ipsa Enthy-
mesis non posset sine Aone separatim consistere, adhuc majus
inferunt mendacium de passione ejus, separatim rursus dividentes
eam, et hanc esse substantiam dicentes materize. Quasi non esset
lumen Deus, nec adesset Sermo qui posset eos arguere, et evertere
nequitiam ipsorum. Utique enim quodcunque sentiebat A<on, hoc
et patiebatur; et quod patiebatur, hoe et sentiebat : et non aliud
erat apud eos Enthymesis ejus, nisi passio incomprehensibilem
comprehendere excogitantis, et passio Enthymesis: impossibilis
enim sentiebat. . Quemadmodum itaque poterat affectio et passio
. ab Enthymesi seorsum separari, et substantia tantze materiz fieri,
quando ![et] ipsa Enthymesis passio erat, et passio Enthymesis!
Nec igitur Enthymesis sine /Eone, nec affectiones sine Enthymesi
separatim habere possunt substantiam; et soluta est et hic rursus
regula ipsorum.
CAP. XXV.
Quoniam. neque dissolvi, neque pati Hon poterat, cum
esset spiritalis, et in his que similia erant conversans.
QuEMADMODUM autem et solvebatur et patiebatur on!
Siquidem ejusdem substantize cujus et Pleroma erat; Pleroma
autem universum ex Patre. Quod enim simile est, in simili non
dissolvetur in nihilum nec perire periclitabitur, sed magis perseve-
rabit et augescet; quemadmodum ignis in igne, et spiritus in
Spiritu, et aqua in aqua: qux autem sunt contraria, a contrariis
patiuntur, et vertuntur, et exterminantur. Et sic si fuisset luminis
emissio, non pateretur nec periclitaretur in simili lumine, sed
magis effulgesceret et augesceret, quemadmodum dies a sole:
etenim Bythum imaginem ?patris sui esse dicunt. Qusecunque sunt
peregrina et sibi extranea animalia atque contraria ‘natura peri-
elitantur et corrumpuntur: que autem sibi assueta sunt et cognata,
nullum patiuntur periculum in eo conversantia, sed et salutem et
vitam ex eo acquirunt. Si igitur *(et] ejusdem substantiz cujus
1 et is omitted in the CLERM., lentinians. See p. 33, n. 3: 43, n. 1.
ARUND., MEnc. I. and Voss. MSS. 3 ἐναντία τῇ φύσει. The ARUND. and
3 Patris sui. Sophia, though a femi- Voss. MSS. have nature.
nine Zon, was said to be the sire of 4 et is added from the ARUND. MS.
Enthymesis, c. xxvii. the Mater of Va- εἰ οὖν καὶ ὁμοούσιος.
CONSUBSTANTIALIS. 315
et universum Pleroma, ex eo emissus fuisset hic Aon, nunquam LIB. II. xxv.
demutationem perciperet, cum esset in similibus et assuetis conver- Mass. 11.
sans, spiritalis in spiritalibus. Timor enim et expavescentia, et
passio, et dissolutio, et talia, in his quidem qu sunt secundum nos
et corporalibus fortassis fiant a contrariis: in spiritalibus autem et
diffusum habentibus lumen, jam non tales consequuntur calamitates.
Sed mihi videntur ejus passionem, qui est apud Comicum ! Menan-
drum valde amans et odibilis, /Eoni suo cireumdedisse. Magis
enim infeliciter amantis cujusdam hominis apprehensionem, et
mentis conceptionem habuerunt, qui hzc finxerunt, quam spiritalis
et divinze substantiz.
CAP. XXVI.
Quoniam Patris exquisitio et investigatio magnitudinis
ejus, neque passionem neque labem, sed statum per-
fectrionis faciebat in Avone.
Super hee quoque excogitare de quierendo perfectum Patrem,
et velle intra eum fieri, et habere ejus comprehensionem, non
ignorantiam nec passionem poterat inficere, et hoc AConi spiritali ;
sed magis perfectionem et impassibilitatem et veritatem. Nec enim
ipsi, cum sint homines, excogitantes de eo qui ante ipsos est, et
velut jam comprehendentes perfectum, et intra ejus constituti agni-
tionem, dicunt semetipsos ? [non] in passione consternationis esse,
sed magis in agnitione et apprehensione veritatis. Etenim Salvato-
rem, Quaerite, et invenietis, discipulis propter hoc dixisse dicunt, ut
eum, qui ab ipsis per excogitationem fictus est super fabricatorem
omnium, inenarrabilem Bythum querant: et semetipsos perfectos
esse volunt, quoniam inquirentes invenerunt perfectum, cum adhuc
sint in terra: eum autem qui intra Pleroma sit /Eonem, totum
spiritalem, querentem Propatorem, et intra magnitudinem ejus
1 Menandrum. GRaBIUS εἰ Mass.
aliquid ad hune locum observare nobis-
que prodere supersederunt, ad quam Me-
nandri fabulam Irencus alluserit. Con-
stat, Menandrum scripsisse fabulam
Μισούμενος inscriptam, cujus argumen-
tum hoc fuisse videtur: Thrasonides miles
ardentissime amabat puellam, cujua acer-
rimum odium in se eo excitabat, quod
inepta ac stolida jactantia facinora sua
augebat. Of. Men. εἰ Philem. Reliquic.
Edidit A. Meineke, p. 116. SrIEREN.
3 The CL., Ar., Voss. and MERC. 11.
MSS. insert non, as also the earlier
editions ; it marks a not unusual con-
struction in the Greek ; οὐδὲ γὰρ αὐτοὶ
. . . φασιν αὑτοὺς μὴ ἐν πάθει ἀπορίας εἶναι,
μᾶλλον δὲ κιτιλ. μὴ only serving to
mark a connexion with the preceding
negative proposition.
x viii. (i.
316 INCONSTANTIZE
conantem fieri, et comprehensionem paternz veritatis concupis-
centem habere, in passionem dicunt recidisse: et passionem talem,
- ut nisi ei occurrisset virtuti, qu» omnia firmat, dissolutus fuisset
in universam substantiam, et exterminatus.
CAP. XXVII.
Quoniam, non capit /Eonem infra Pleroma, desiderium
passionis percepisse.
VxsANA est hzc praesumptio, et vere destitutorum a veritate ܐ
sensus hominum. Quoniam enim ZEon hic melior est quam ipei,
et vetustior, ipsi quoque confitentur secundum suam regulam,
dicentes se esse conceptum Enthymeseos ejus /Eonis qui passus
est, ita ut sit hic /Eon Matris ipsorum pater, id est avus ipsorum.
Et posterioribus quidem nepotibus exquisitio Patris veritatem,
et perfectionem, et confirmationem, ?et eliquationem a fluxibili
materia facit, sicut dicunt, et reconciliationem ad Patrem : avo
autem ipsorum hxc eadem inquisitio ignorantiam, et passionem,
et expavescentiam, et timorem, et consternationem infecit, ex
quibus et substantiam materize factam dicunt. Exquirere ergo et
investigare perfectum Patrem, et concupiscentiam communicationis
cum eo et unitatis, sibi quidem salutare fieri; /Eoni autem, a
quo et genus habent, dissolutionis et perditionis causam fuisse
dicentes, quomodo non per omnia incongruum, et fatuum, et ir-
rationabile? Et qui assentiunt his, vere czci, czecis *ducatoribus
utentes, juste et corruunt in subjacentem ignorantiz profundum.
CAP. XXVIII.
Quomodo de semine 1psorum. sermo universus instabilis
ostendatur : et quoniam, non ignorant Demiurgus in
eum seminis depositionem.
QvALis est autem et de semine ipsorum sermo, conceptum
quidem illum secundum figurationem eorum qui sunt erga Salvato-
rem angelorum a Matre informe, et sine specie, et imperfectum ;
depositum autem in Demiurgum, nesciente eo, ut per eum in eam
animam quz erat ab eo 5seminatam, perfectionem et formationem
1 Cf. p. 15. 4 Grece ὁδηγοῖς. Cf. p. 149.
3 καὶ Qu Aur joy τῆς ὑγρᾶς ὕλης. 5 i.e. τὸ σταρέν.υ The CLERM. MS.
2 ἐνεποίησε. Cf. c. xxvi. ]. 3. has seminatam.
ET IGNORANTLE SEMEN. 317
percipiat? Primum quidem est dicere, quoniam imperfecti, et infigu-
rati, et informes hi sunt angeli, qui sunt ! erga Salvatorem ipsorum: R
siquidem secundum illorum speciem conceptum tale quid generatum
est. Post deinde, quod dicant ignorasse Fabricatorem eam qui
fuit seminis in eum demissio, et iterum eam que facta est per eum
in hominem seminatio, futile verbum et vanum, ?quod nullo modo
ostendi possit. Quemadmodum enim ignoravit illud, si substan-
tiam aliquam et qualitatem propriam habuisset ipsum semen? Si
autem sine substantia, et sine qualitate, et nihil erat, consequenter
ignoravit illud. Quse enim propriam quandam *motionem, et quali-
tatem, vel caliditatis, vel velocitatis, vel dulcedinis habent, vel
claritatis cujusdam differentiam, nec homines quidem lateant, cum
sint cum hominibus; *in tantum abest ut fabricatorem hujus univer-
sitatis Deum: apud quem juste non est agnitum semen ipsorum,
cum sit sine qualitate universe utilitatis, et sine substantia omnis
actionis, et in totum nihil exsistens. Et propter hoe mihi videtur
etiam Dominus dixisse: Omnis sermo otiosus, quem locuti fuerint Matt. xii. 36.
homines, reddent pro eo rationem in die judicii. Omnes enim qui-
cunque tales sunt otiosos sermones in aures hominum immittentes,
assistent in judicio, rationem reddituri de his, que vane conjece-
runt, e£ mentiti sunt adversus Deum, in tantum ut semetipsos
dicant propter seminis substantiam agnoscere spiritale Pleroma,
eo homine, qui est intus, demonstrante eis verum Patrem : 5opus
enim esse animali sensibilibus erudimentis: Demiurgum autem
universum semen hoc, Matre deponente, suscipientem in semet-
ipsum, omnia omnino ignorasse, et nullum sensum eorum quz
lerga Pleroma sunt, habuisse.
CAP. XXIX.
Quoniam si in eum depositum. fuisset. semen, non
potuisset qgnorare ea, que sunt super eum.
Er se quidem spiritales esse, quoniam particula quzedam uni-
versitatis Patris in anima ipsorum deposita est, cum ex eadem
1 erga, περί. monitionem. We might quite expect
3 Grece ἀναπόδεικτον. Nam Greco- also the philosophical term κίνησιν.
rum more ostendere sepe pro probare 4 παρὰ τοσοῦτον λείπει ὅτι τὸν Δη-
dicit Interpres. BILL. μιουργὸν . . . (οὐ λάθοιεν).
3 GRABE has notionem. But the 5 Grece, supr. p. 52, ἔδει yap τῷ
MSS. have either the above reading or γψυχικῷ καὶ αἰσθητῶν παιδευμάτων.
LIB: Jf
318 FORMATIONIS VALENTINIANZE
substantia habeant animas, ex qua et Demiurgus, sicut dicunt,
GR Th ‘ext 1:11110 autem semel universum suscipientem semen a Matre, et
xix. gil:
habentem in se, animalem perseverasse, et nihil in totum sensisse ¢.
eorum quz sunt superiora, que hi semetipsos intelligere, dum
adhuc sunt in terra, gloriantur, quomodo hoc non super omnem
irrationabilitatem est? Etenim idipsum semen horum quidem
animabus agnitionem attribuisse et perfectionem ; ei autem qui eos
fecit Deo ignorantiam attribuisse putare, vere vesanorum est, et in
totum mente destitutorum. Adhuc etiam vanissimum est quod
dicunt, in hac depositione figurari illud et augescere, et paratum
fieri ad susceptionem perfectz rationis.
admixtio, quam !ex ignorantia et labe volunt habuisse substantiam,
aptior et utilior, quam fuit paternum lumen ipsorum: si quidem
secundum illius inspectionem natum, informe et infiguratum fuit:
ex hac autem formationem, et speciem, et augmentum, et perfec-
tionem assumpsit.
CAP. XXX.
Quomodo contraria de Matre et Labe ejus. consilia
decreverunt.
S1 enim quod est a Pleromate lumen, causa fuit spiritali, ut
neque formam, ?neque speciem, neque magnitudinem haberet pro-
priam; que autem huc est descensio, hac universa addidit ei, et
ad perfectionem deduxit, multo ? operabilior et utilior videbitur que
est hic conversatio quam et tenebras dicunt, quam fuit paternum
lumen ipsorum. Quomodo autem non *[est] ridiculum, Matrem
quidem ipsorum in materiam periclitatam dicere, uti pene suffocare-
tur, et 5paulo minus corrumperetur, nisi vix tunc superextendisset
se et Sexsilisset ex semetipsa, adjumentum percipiens a Patre: semen
autem ejus in hac eadem materia augescere, et formari, et aptum
ad susceptionem perfecti " sermonis expediri: et hoc in dissimilibus,
1 The ARUND. MS. has ex ignoranti
labe; but if the ὃν διὰ δυοῖν be resolved,
ex ignorantia labis would be the more
consistent regimen. See pp. 17, 186.
2 neque speciem. These words, omit-
ted by GRABE and MASSUET, are added
from the ARuND. MS.
3 GR. and early Epp. optabilior.
* est is omitted both by the CLERM.
and ARUND. MSS., and the Greek would
suppress it ; πῶς δὲ οὐ γελοῖον.
5 καὶ μικρὸν ἀποδεοῦσαν τοῦ »ܕ
ρῆναι.
6 Cf. p. 223, n. t.
7 Sermonis. Rationem autem pute
potius quam sermonem vertendum fuis
λόγον, prout aliquoties hic et lib. £ bene
reddidit, GRABE.
Erit enim ei materi xi
VANITAS. 319
et in insuetis ebulliens, sicut ipsi dicunt, contrarium esse terrenum LIB, TI. xxx.
spiritali, et spiritale terreno? | Quomodo igitur in contrariis et in MASS 55.11.
insuetis parvum emissum, quemadmodum dicunt, et augescere, et
formari, et ad perfectionem pervenire potuit ?
CAP. XXXI.
Quod neque conceptio neque generatio seminis fuerit.
1. Ápnvc etiam et ad hzc que dicta sunt requiretur, Utrum-
ne semel enixa sit Mater illorum semen, ut vidit angelos, an
particulatim ? Sed si quidem simul et semel, quod exinde concep-
tum, nune jam non erit infantile: superflua est igitur in eos qui
nunc sunt, homines descensio ejus. Si autem particulatim, jam
non secundum figuram eorum, quos vidit angelos, fecit conceptio-
nem: simul enim eos et semel videns et concipiens, semel enixio-
nem debebat fecisse, quorum !de semel conceperat figuras. Quid
autem, quod angelos cum Salvatore simul videns, illorum quidem
imagines concepit, Salvatoris autem non, qui est decorior super
illos? Annumquid non placuit ei hic, et propter hoc non concepit
?;)n eum? Quomodo autem Demiurgus quem psychicum vocant,
propriam secundum eos magnitudinem et figuram habens, emissus
est secundum suam substantiam perfectus; quod autem spiritale
est, quod etiam operosius oportet esse quam animale, imperfectum
emissum est, et opus ei fuit ut in animam descenderet, ut in ea
formaretur, et ita perfectum exsistens, paratum fiat ad suscipiendum
perfectum ?verbum. Si igitur in terrenis hominibus et in animalibus
formatur, jam non secundum angelorum similitudinem est, quos
dicunt lumina, sed secundum eorum qui sunt hic homines. Non
enim angelorum habebit similitudinem et speciem, sed animarum,
in quibus et formatur: quomodo aqua in vas missa, ipsius vasis
habebit formam, *et jam si gelaverit in eo, speciem habebit vasculi,
in quo gelavit, quando ipse anims corporis habeant figuram ;
ipsi enim adaptati sunt vasi, quemadmodum priediximus. Si
igitur et illud semen hic coagulatur et formatur, hominis figura erit,
sed non angelorum formam habens. Quomodo igitur ad imagines
angelorum illud semen est, quod secundum similitudinem hominum
1 Both the Cr. and An. MSS. have —telliyendum autem intuita vel simile ver-
de semel; ἑἐφαπάξ. GgR.and Mass. adopt bum. Gr. Or Grace, κατ᾽ αὐτόν.
inde semel, from the Voss. 3 λόγον, rationem.
2 In, ex MS. Voss. addidi. Subin- 3 kal εἴ more. AR. ctiam 6.
320 CARO SPIRITUI ADVERSATUR.
LIB. IT. figuratur? Quid autem, cum spiritale esset, opus ei fuit ut in
SRL earnem descenderet! 'Caro enim eget spiritali, si tamen incipiet
MASS. i1. salvari, ut in eo sanctificetur, et clarificetur, et absorbeatur mortale
2ab immortalitate : spiritali autem in totum non est opus eorum,
quz sunt hic. Non enim nos illud, sed illud nos meliores facit.
2. Adhuc autem manifestius qui est de semine ipsorum
sermo, arguitur falsus, et a quolibet perspici potest, in eo quod
dicant eas animas qu habuerint a Matre semen, meliores reli-
quis fieri: quapropter et honoratas a Demiurgo, et principes, et
reges, et sacerdotes ordinatas esse. Si enim erat hoc verum, pri-
mus utique Caiphas summus sacerdos, et Ánnas, et reliqui summi
sacerdotes 3et legis doctores, et principes populi credidissent
Domino, in eam cognationem concurrentes; et *ante hoc etiam
Herodes rex. Quoniam autem nec hic, nec summi sacerdotes,
nec qui przeerant, neque clari de populo accurrerunt ei; sed e
contrario qui erant in viis mendici sedentes, surdi, et czci, et au:
reliquis conculcabantur et contemnebantur, quemadmodum et
1Cor.i.26 et Paulus ait: Videte enim vocationem vestram, fratres, quoniam
38. 91 .
non multi sapientes 5apud vos, nec nobiles, neque fortes ; sed que
JSuserunt contemptibilia mundi, elegit Deus. Non itaque erant
meliores tales animse propter seminis depositionem neque propter
hoc honorificabantur a Demiurgo.
3. Et de eo quidem, quod sit regula ipsorum infirma et insta-
bilis, adhuc etiam et vana, sufficiunt que dicta sunt. Nec enim
oportet, quod solet dici, universum ebibere mare *eum qui velit
discere quoniam aqua ejus salsa est. Sed quemadmodum statua 6.1
de luto facta, colorata autem superficie, ut putetur aurea esse qux
sit lutea, quicunque accipiet ex ea particulam qualemcumque, et
7 exaperiens ostenderit lutum, liberabit eos qui veritatem quzrunt
1Cor. xv 5.
Cor. v. 4.
1 Obscurior est Grecismus in his ver-
bis. — Grece, ἡ σὰρξ τοῦ πνευματικοῦ
δεῖται, εἴγε μέλλοι σώζεσθαι, id est, siqui-
dem futurum sit, ut salutem consequatur.
Et c. 55. Si eorum qus super demi-
urgum dicuntur mysteriorum speculator
et auditor inciperet fieri. Existimo autem
Interpretem, dum in his ac similibus
verbis μέλλειν Incipere vertit, eum sequi
. voluisse, qui Joh. iv. 47. ἤμελλε γὰρ
ἀποθνήσκειν, transtulit: Incipiebat enim
mori. BI.
3 AR. ab immortali.
3 οἱ legis doctores, omitted in the
CLERM. and Voss. MSS.
* ante hoc. CL. and Voss. cst. hos.
5 Scripture is loosely quoted ; and
apud vos corresponds with nothing in
the Greek text, though the Syriac has
QA.
6 à θέλων μαθεῖν. GRABE cites in
illustration, ATHENAG. Leg. Tatra μὲν
οὖν, μικρὰ ἀπὸ μεγάλων, καὶ ὀλίγα ἀπὸ
πολλῶν, ἵνα μὴ ἐπὶ πλεῖον ὑμῖν ἐνοχλοίημεν.
Καὶ γὰρ τὸ μέλι καὶ οἶνον δοκιμάζοντες,
μικρῷ μέρει τοῦ παντὸς τὸ πᾶν, εἰ καλὸν,
δοκιμάζουσιν.
7 The ARUND. MS. reads exhauriens.
VALENTINI IMPIETAS. 321
a falsa opinione: eodem modo et nos non modicam partem, sed
ea quie sunt !maxima continentia regule ipsorum resolventes
capitula, omnibus quotquot non seduci scientes volunt, quod est
nequam, et dolosum, et seductorium, et perniciosum, de schola
eorum qui sunt a Valentino, et a reliquis hereticorum, quotquot
Demiurgum, id est, fabricatorem et factorem hujus universitatis,
solum exsistentem Deum male tractant, ostendimus, dissolubilem
eorum viam manifestantes.
4. Quis enim sensum habens, et veritatis vel modicum attin-
gens, sustinebit dicentes, super Demiurgum Deum esse alterum
Patrem: et alterum quidem esse Monogenem, alterum autem
Verbum Dei, quem et in deminoratione emissum dicunt: alte-
rum autem Christum, quem et posteriorem reliquis /ZEonibus cum
Spiritu sancto factum esse dicunt: et alterum Salvatorem, quem
ne a Patre quidem universorum, sed ab his qui in deminoratione
facti sunt /Eonibus collatum et congestum dicunt, et necessarie
propter deminorationem emissum ? ut nisi in ignorantia et demi-
nutione fuissent Jones, secundum eos nec Christus emissus
fuisset, nec Spiritus sanctus, nec Horos, nec Soter, nec Angeli,
nec Mater ipsorum, nec semen ejus, nec reliqua mundi fabricatio ;
sed fuissent omnia deserta ac destituta tot bonis. Non solum
itaque in fabricatorem tantum irreligiosi sunt, labis eum dicentes
fructum ; sed et in Christum, et in Spiritum sanctum, propter
labem dicentes eos emissos; et Salvatorem autem similiter post
labem. Quis enim sustinebit reliquum eorum vaniloquium, quod
astute parabolis adaptare conantes, et se, et eos qui sibi credunt,
in maximam converterunt impietatem ?
CAP. XXXII.
Quoniam. exsolutionem Parabolarum impropriam et
inconvenientem fictionis sua faciunt.
1. QvoxiAM et parabolas, et actus Domini improprie et
inconsequenter inferunt figmento suo, ita ostendimus: Illam enim,
quam erga duodecimum ZEonem dicunt accidisse passionem, co-
nantur ostendere, quod Salvatoris passio a duodecimo Apostolorum
1 Maxima] Mihi dubium non est, — simus Interpres reddidit, maxime con-
quin pro maxima, substituendum sit, — tinentia: ego, precipua ac maximi
maxime. Nam quod in Greco erat — ponderis. Sic enim clarior est. sensus.
συνεκτικώτατα, id verborum tenacise- BILL.
LIB. II.
xxxi. 3.
GR. 11. xxxv,
MASS. II.
xix. 8.
322 CONFERUNTUR PASSIO CHRISTI
LIB. ܐܐ facta sit, et in duodecimo mense. ‘Uno enim anno volunt
xxxi . e . e ܝ °
GR. 1. eum post baptismum preedicasse. Sed *et in illa quz profluvium
MASSIL ganguinis patiebatur, manifeste dicunt ostensum: duodecim enim
annis passa est mulier, et tangens fimbriam Salvatoris, consecuta
est sanitatem ab illa virtute, 416 egressa est a Salvatore, quam ¢$
preesse dicunt. ‘Illa enim qus passa est virtus extensa et in
immensum effluens, ita ut periclitaretur *per omnem substantiam
dissolvi, cum tetigisset primam quaternationem, quze per fimbriam -
significatur, stetit, et a passione cessavit. Hoc ergo quod dicunt
duodecimi /Eonis passionem per Judam demonstrari, quomodo
potest in similitudinem comparari Judas, qui ejectus est de numero
duodecimo, nec restitutus est in locum suum? on enim, cujus
typum Judam dicunt esse, separata ejus Enthymesi, restituta est
sive revocata: Judas autem abdicatus est, et ejectus, et in
locum ejus Matthias ordinatus est, secundum quod scriptum est:
Act. 20,ex E! episcopatum ejus accipiat alius. Debuerunt itaque dicere,
duodecimum ZEonem ejectum esse de Pleromate, et in locum
ejus alium prolatum sive emissum ; si tamen in Juda ostenditur.
Adhuc autem ipse quidem ZEon quod sit passus dicunt, Judas
autem quod sit proditor. Patiens autem Christus venit ad pas-
sionem, et non Judas, et ipsi confitentur. Quomodo igitur Judas
traditor ejus, qui pro nostra salute pati habuit, typus et imago ww
esse 5poterat passi /Eonis?
2. Sed neque Christi passio similis est passioni JEonis,
neque in similibus facta. /Eon enim passus est passionem dissolu-
tionis et perditionis, ita ut periclitaretur ipse qui patiebatur et
corrumpi: Dominus autem noster Christus passus est passionem
1 These words are read in Greek at
p. 27. In hac quoque videtur fuisse sen-
tentia. Tertullianus lib. advers. Judeos,
cap. 8 et lib. 1. advers. Marcionem, cap.
I5, quod etiam notat Eusebius in Chron.
Eandem opinionem amplexantur Lactan-
tius, lib. 4, cap. 10. Julius Africanus
lib. de tempor. apud Hieronymum. Com-
ment. in. Danielem, Clemens Alexand.
lib. x. Strom. Paulus Orosius lib. 7,
capite decimo, quibus accedere. videtur
Augustinus lib. 18, de Civ. D. cap. 54, et
lib. 22, cap. 15, tametsi contrarium tuea-
tur lib. 2, de doctrina Christiana, capite
vigesimo octavo. At vero hunc Gnostico-
rum errorem (am acriter cap. 35 et 39,
hujus libri refellit Irenaus, ut in alium
inclinare videatur. FEUARD.
3 et is restored from the ARUND.
MS.
3 Illa enim. Hac ab Irenao Grece
sequentem tn modum prolata fuisse ex I.
i. 2, 5, liquet: ἐκείνη γὰρ ἡ παθοῦσα
δύναμις ἐκτεινομένη καὶ els ἄπειρον ῥέουσα,
ὥστε κινδυνεύειν αὐτὴν εἰς ὅλην οὐσίαν ἀνα-
λελύσθαι, ἁψαμένη τῆς πρώτης τετράδος,
τῆς διὰ τοῦ κρασπέδον σημαινομένης, ἔστη,
καὶ ἐπαύσατο τοῦ πάθους. GRABE.
4 per, An. εἰ. Cf. p. τό, n. rz.
5 poterat passi .Bonis. Sed neque...
neque. The AR. readings are unintelligi-
ble, poterat ;E£onis. ..quc...et qua.
ET PASSIO SOPHIZE. 323
. 1 . ܝ . e
validam, et que non ‘accederet ; non solum ipse non periclitatus LIB. IT.
corrumpi, sed et corruptum hominem firmavit robore suo, et in GE 11
incorruptionem revocavit. Et /Eon quidem passus est passionem M48,
ipse requirens Patrem, et non przevalens invenire: Dominus autem ^ ܝ
passus est, ut eos qui erraverunt a Patre, ad agnitionem, et juxta
eum adduceret. Et ili quidem inquisitio magnitudinis Patris
fiebat passio perditionis: nobis autem Dominus passus, agnitio-
nem Patris conferens, salutem donavit. Et illius quidem passio
fructificavit fructum foemineum, sicut dicunt, invalidum, et in-
firmum, et informem, et inefficacem : istius autem passio fructifi-
cavit fortitudinem et virtutem. — Ascendens enim in altitudinem Ps lxvi 19.
Dominus per passionem, captivam duzit captivitatem, dedit dona
hominibus, et contulit credentibus in se super serpentes et scorpiones Luc. x. 19.
calcare, et super omnem virtulem (inimici, id est, principis aposta-
sie. Et Dominus quidem per passionem mortem destruxit; et
Bolvit errorem, corruptionemque exterminavit, et ignorantiam
destruxit; vitam autem manifestavit, et ostendit veritatem, et
incorruptionem donavit. Illorum autem /Eon cum fuisset per-
pessus, ignorantiam substituit, substantiam informem peperit,
ex qua omnia materialia opera prolata sunt secundum eos, mors,
corruptio, error, et his similia.
3. Non ergo Judas duodecimus discipulus typus erat passi
Eonis ; sed neque Domini nostri passio: per omnia enim dissimile
et inconveniens ?invicem sibi ostensum est, non solum in his quz
przediximus, sed secundum ipsum numerum. Proditor enim Judas,
quod sit duodecimus apud omnes consonat duodecim *denominatis
Apostolis in Evangelio; hic autem /Eon non duodecimus, sed
tricesimus est: non enim duodecim tantum /Eones voluntate
Patris prolati sunt secundum hzc, neque duodecimus ordine emissus
est, in tricesimo loco annumerantes eum emissum. Quomodo ergo
duodecimus ordine Judas, ejus qui in tricesimo ordine est 7Eon,
potest esse typus et imago? Si autem Judam pereuntem imaginem
Enthymeseos ejus esse dicunt ; nec sic imago similis erit ejus quze
secundum eum est veritatis. Enthymesis enim separata ab 7Eone
ipsa postea formata a Christo, dehinc prudens facta a Salvatore,
et omnia que sunt extra Pleroma operata secundum imaginem eo-
rum qui sunt in Pleromate, in novissimo in Pleroma recepta dicitur
1 AR., Voss., EDD. cederet ; CLERM. 2 substituit, ὑπέστησε, for ἀπέστησε,
acce lerct, indicating accideret ; the Greek 866 p. 39, n. 5.
would be πάθος ἔπαθεν... kal οὐ rv- 3 STIEREN carelessly omita invicem.
xr. 4 δωδέκατος τῶν δώδεκα ὀνομαζομένων.
324 TYPI HZERETICORUM MANCI.
LIB. II.
xxxii. 3.
GR. II.
xxx vii.
MASS. II.
xx. 5.
ab his, et secundum conjugationes unita Salvatori ei qui ex omni-
bus factus est. Judas autem semel ejectus nunquam revertitur in
discipulorum numerum: alioquin nunquam alius in locum ejus
annumeraretur. Et Dominus autem dixit de eo: Va homini per
quem Filius homints tradetur. Et, Melius erat et δὲ non natus fui-
set: et filius perditionis dictus est ab eo. Si autem non separate
ab Kone Enthymeseos dicunt Judam esse typum, sed perplexze ei
passionis, nec sic numerus duodecim numero trium possunt esse
typus. Hic enim Judas ejectus est, et Matthias pro eo ordinatus:
illic autem 7Eon periclitatus dissolvi et perisse dicitur, et Enthy-
mesis et passio; separatim enim Enthymesin quoque a passione
Becernunt: et faciunt /Eonem quidem restitui, Enthymesin autem
formari, passionem vero ab his separatam esse materiam. Tribus
itaque exsistentibus his, Aone, et Enthymesi, et passione, Judas
et Matthias duo exsistentes, non possunt typus esse.
4. Si autem duodecim Apostolos dicunt typum esse illius
solius duodecim /Eonum prolationis, quam Homo cum Ecclesia
protulit; et reliquorum decem ZEonum, qui, ut dicunt, a Verbo et
Vita prolati sunt, dent typum alios decem Apostolos. Irrationabile
est enim juniores quidem /Eones, et propter hoc minores, ostendi
a Salvatore per electionem Apostolorum ; seniores autem horum,
et ob hoc meliores, non jam przeostendi: cum possit Salvator (si
tamen Apostolos ideo elegit, ut per eos ostendat /Eonas, qui sunt
in Pleromate) et alios decem Apostolos eligere, et ante hos quoque
alios octo, ut illam principalem et primam ostendat Ogdoadem,
per Apostolorum numerum typum factum !possit ostendere, x»
neque secunda decade: post enim duodecim Apostolos rxx alios
Matt. xxvi.
94.
Marc. xiv. 91.
Joh. x vii. 12.
Luc x. 1l.
1 This passage is given up by GRABE
as hopelessly corrupt. It is altered by
MASSUET to possit ostendere quoque se-
cundam decadem, and he thus explains
his view of the passage: cwm possit Sal-
vator—et alios decem. Apostolos eligere—
ut possit ostendere quoque secundam deca-
dem; his reviewer in the Bibl. choisie,
quoted by SmTIEREN, justly observes,
Mais ces paroles ne sont pas assez liées
avec les précedentes, and then proposes
a correction ; J’aimerois mieux lire Quos
possit ostendere neque secunda decade;
qu'il ne pourroit pas marquer, méme par
une seconde dizaine ajoutée au nombre
de douze, parce que cela ne feroit que
vingt-deux, &c. The meaning is no
clearer than before. I propose, there-
fore, to stop after factum, and to take
secunda decade as representing B' δεκάδι,
i.e. δωδεκάδι. If this be conceded the
meaning would be clear and good ; e. g.
He could not even shew a type of the
Apostolate in the Dodecad of ons, Ἔδύ-
varo ἀποδεῖξαι οὐδὲ τῇ B' δεκάδι, because
there were seventy others whom Jesus
ἀπέστειλεν, and who were, therefore,
ἀπόστολοι, not in an exact and literal
sense, but with sufficient truth to inva-
lidate the Valentinian analogy. If the
twelve were numerically typified, why
not the Hebdomecontad ?
AC INCOMPOSITE FICTI. 325
Dominus noster ante se misisse invenitur ; septuaginta autem nec
octonario numero, neque denario, nec tricenario typus esse possunt.
Quz igitur causa est, minores quidem, sicut przdixi, Atones per
Apostolos ostendi; meliores autem, ex quibus et hi facti sunt,
non jam preefigurari? Et duodecim autem Apostoli, ‘propter hoc
electi sunt, ut per eos numerus duodecim ZEonum significetur ; et
septuaginta in typum ZEonum septuaginta electi esse debuerunt :
non jam triginta numero /Eonas, sed octoginta et duos factos
dicant. Qui enim secundum typum eorum qui in Pleromate sunt
ZEonum electionem facit Apostolorum, nunquam aliorum quidem
faceret, aliorum vero non faceret ; sed per omnes Apostolos ten-
tasset servare imaginem, et ostendere typum eorum qui sunt in
Pleromate 7Eonum.
5. Sed neque de Paulo quidem tacendum est, sed exigendum
ab his, in cujus 7Eonis typum Apostolus nobis traditus est: nisi
forte in Salvatoris compositi eorum, qui et ex omnium collatione
subsistit, quem et Omnia nuncupant, eo quod sit ex omnibus: de
quo et Hesiodus poéta splendide significavit, Pandoram, id est
Omnium munus, nominans eum, ob hoc quod ex omnibus optimum
munus in eo sit collocatum. In quibus ratio hzc est: Hermes
2(sicut Greco sermone exprimitur) ?AipvA(ovs re λόγους xal ἐπί-
κλοπον ἦθος és αὐτοὺς KárÜero, *(ut hoc ipsum Latino sermone dica-
mus): Fraudulentia, sive seductionis verba, et subinvolantes mores
indidit eorum sensibus, ad seducendum stultos hominum, ut credant
figmentis eorum. Mater enim, hoc est Leto, *occulte commovit
eos, (unde et Leto nuncupata est secundum Greci sermonis sig-
nificantiam, eo quod occulte homines commoveret,) nesciente
1 The particle sí is here cancelled,
it is not found in any MS. or in the
editions of 1526-28 ; neither is it wanted,
the sense being this: Allowing for the
moment that the twelve Apostles were
chosen as the correlatives of twelve Eons,
then the seventy disciples must have been
selected to correspond with seventy ons,
and 82 will be the complement of the
Pleroma.
3 sicut Greco—Latino sermone dica-
mus ; evident interpolations of the trans-
lator.
3 AluvMovs. The verses of Hesiod
are not exactly cited, it being very evi-
VOL. I.
dently a practice of the writer to quote
from memory. The other Deities having
conferred their several gifts upon Pan-
dora, Mercury in his turn makes his
offering :
"Ev δ᾽ dpa ol στήθεσσι διάκτορος ` Apyei-
φόντης
Ψεύδεά θ᾽ αἱμυλίους τε λόγους καὶ ἐπί-
κλοπον ἢθος
Tevte.—"Epy. καὶ ἡμ. 77.
4 occulte, λεληθότως, vid. p. 50. A
play upon Λητὼ and ληθεῖν is all for
which the author is responsible; the
parenthetic words are a very manifest
interpolation.
21
Esai. lxi. 2.
326 SOLVUNTUR
Demiurgo, enuntiare profunda et inenarrabilia mysteria'prurientibus
aures. Et non solum per Hesiodum hoc operata est Mater eorum
mysterium dici, sed et ?Pindari Lyrici sapienter valde, ut 5 czelet
Demiurgo [leg. celet Demiurgum] in Pelope, cujus caro in partes
a Patre divisa est, et ab omnibus diis collecta, et allata, et com-
pacta, Pandoram hoc modo significavit : ex qua et isti *compuncti
eadem secundum eos dicentes, ejusdem generis et spiritus sunt
cum illis.
6. Quia autem et tricenarius numerus eorum omnis excidit
secundum eos, aliquando quidem paucis, aliquando autem plurimis
/Eonibus 5statim in Pleromate inventis, ostendimus. Non ergo
triginta ZEones sunt, nec ob hoe Salvator triginta annorum ex-
sistens venit ad baptismum, ut ostenderet *tacitos /Eones eorum
triginta : alioquin ipsum primum erunt ?discernentes et ejicientes
de Pleromate omnium. *Duodecimo autem mense dicunt eum
passum, ut sit anno uno post baptismum preedicans, et ex pro-
pheta tentant hoc ipsum confirmare (scriptum est enim: Vocare
annum Domini acceptum, et diem retributionis) vere cxcutientes,
qui profunda Bythi adinvenisse se dicunt, et non intelligentes ab
1 A close translation of the Apostle’s
words κνηθομένοις τὴν ἀκοήν. 2 Tim. iv.
3 Pindari. Grece διὰ τοῦ Πινδάρου,
in the translator’s copy διὰ may have
been absorbed in the preceding καί.
3 The word is so printed by preceding
editors, and without comment, as though
it involved no difficulty. The MSS.
also agree in this reading, but it makes
no sense: ut celet Demiurgum, meaning,
as a blind to Demiurge, exactly suits the
sense. The allusion is to the first Olym-
pian Ode of PrNDAR, where the Scholiast
says, v. 38: Tdyrados τιμώμενος πάνυ
παρὰ θεοῖς, kal βουλόμενος αὐτοὺς dvra-
μείψασθαι, σφάττει τὸν ἑαυτοῦ παῖδα
Πέλοπα, καὶ δεῖπνον παρατίθησι τοῖς θεοῖς.
Τῶν ἄλλων οὖν θεῶν (μὴ) ἀποδεξαμένων
αὐτὸν τῆς γνώμης καὶ μὴ φαγόντων, Δη-
μήτηρ ἐλθοῦσα ἐκ τῆς θυγατρὸς ζητήσεως,
καὶ ἀγνοοῦσα, τὸν ὦμον κατέβρωξεν.
᾿Εμβαλόντες οὖν αὐτὸν οἱ θεοὶ εἰς λέβητα,
καὶ ὁλόκληρον αὖθις συμπήξαντες, ἐπεὶ ὁ
ὦμος ἀπῆν, ἐλεφάντινον ἀντέθηκαν.
4 compuncti, κεκαυτηριασμένοι, το-
ferring according to the common idea to
the words of S. Paul, 1 Tim. iv. 2, but
very probably to the cauterised Gnos-
tics mentioned I. xx. 4.
5 αὖθις, rursus, read as εὐθύς.
6 tacitos. I am not aware that
tacitus is found in any MS., but it would
be a good reading, as referring to Sal-
vator. In the opening section of the
first book it was said of Christ, τριάκοντα
ἔτεσι κατὰ τὸ φανερὸν μηδὲν πεποιηκέναι,
ἐπιδεικνύντα τὸ μυστήριον τούτων τῶν
Αἰώνων, and again in $ 5 a statement to
the like effect occurs. We may well
imagine, therefore, that the Valentinian
might account for these thirty years of
our Lord's retired life, «t ostenderd taci-
tus Sones eorum triginta. MASSUETSB
explanation of the received reading taci-
tos i8 far-fetched and fanciful. He says
Tacitos /Eones vocat Irenwus, quia «a
Sige seu Silentio mati.
7 διακρίνοντες, i.e. separantes.
8 See p. 26, note 3.
47.
RATIONES HZERETICORUM. 327
Esaia dictum annum Domini acceptabilem, nec diem retributionis.
Neque enim de die, quee duodecim horarum habet spatium, dictum
est in propheta; nec de anno duodecim mensium habente men-
suram. Quia enim prophet: in parabolis et allegoriis, et non
secundum sonum ipsarum dictionum plurima dixerunt, et ipsi
confitentur.
7. Dies ergo retributionis dictus est, in quo retribuet Dominus
unicuique secundum opera sua, hoc est, Judicium. Annus autem
Domini acceptabilis, tempus hoc, in quo vocantur ab eo hi qui
credunt ei, et acceptabiles fiunt Deo: hoc est, omne ab adventu
ejus tempus usque ad consummationem, in quo, ! ut fructus, eos qui
salvantur acquirit. Sequitur enim secundum dictionem prophetze
annum dies retributionis, et erit mentitus propheta, si anno tan-
tummodo Dominus predicavit, et de eo dicit. Ubi est enim dies
retributionis? transivit enim annus, et nondum dies retributionis
est; sed adhuc solem suum ori facit super *bonos et malos, et pluit
super justos et injustos. Et persecutionem quidem patiuntur justi,
et affliguntur, et occiduntur; in abundantia autem sunt peccatores,
et cum cithara et psalterio bibunt, opera autem Domini non inten-
dunt. Debent autem secundum dictionem copulari, et sequens
esse anno dies retributionis. Dictum est enim, vocare annum
Domini acceptum, et diem retributionis. Bene itaque intelligitur
tempus hoc in quo vocantur et salvantur a Domino, annus Domini
acceptus: quem subsequitur dies retributionis, id est, judicium.
Et non solum autem annus tempus hoc dicitur ; sed et dies nomi-
natur, et à propheta, et a Paulo: in quibus et Apostolus memor
scripture, in epistola quie est ad Romanos ait: Sicut scriptum
est, Propter te morte afficimur tota die, cstimati sumus ut oves
occisionis. Nunc autem ota die pro omni hoc tempore dictum est,
in quo persecutionem patimur, et ut oves oceidimur. Sicut ergo
dies hzec non illam quze in x11 horis substitit, significat, sed omne
tempus in quo patiuntur et interficiuntur propter Ohristum cre-
dentes ei; ita et illic annus, non qui est ex duodecim mensibus
dicitur, sed omne fidei tempus, in quo audientes przdicationem
credunt homines, et acceptabiles Domino fiunt, qui se ei copulant.
1 See p. 18, notes 3, 4. The au- 3 Ireneus follows the order of the
thor adopts, and gives a Catholic words in the Bvriae version ee
application to the favourite figure of y 124 As
heresy. laa ܘܥܠ
21—2
Matt. v. 45.
Esai. v. 12.
Rom. viii. 36.
LIB. II.
xxxiii. 1.
GR. 1I.
xxxix.
MASS. 1I.
xxil. 3.
Job. il. 23.
Joh. iv. 56.
Joh. v. 1 et
seq.
328 CHRISTI MINISTERIUM
CAP. XXXIII.
Ostensio quod uno anno non praconaverit Dominus post
baptismum ; sed omnem habuisse tatem.
1. Esr autem valde admirari, quonam modo profunda Dei
adinvenisse se dicentes, non scrutati sunt in Evangeliis, quoties
secundum tempus Pasch:e Dominus post baptisma ascenderit in
Hierusalem, secundum quod moris erat Judzis ex omni regione,
omni anno, tempore hoc convenire in Hierusalem, et illic diem
festum Paschz celebrare. Et primum quidem ut fecit vinum ex
aqua in Cana Galilz:ze, ascendit in diem festum Paschz ; quando
et scriptum est: Quia multi crediderunt in eum, videntes signa
que faciebat, sicut Johannes Domini discipulus meminit. Dehinc
iterum subtrahens se invenitur in Samaria, quando et cum Sama
ritana disputabat; et filium centurionis absens verbo curavit,
dicens: Vade, filius tuus vivit. Et post hzc iterum secunda
vice ascendit in diem festum !Paschs in Hierusalem, quando
1 Pasche. GRABE says that IRE
NUS is in error in referring the ἑορτὴ
mentioned in Joh. v. 1 to the Pascha, a
subject that has given rise to much
discussion. MassuET says, Sed nullum
affert vir eruditus [ Grabius] argumentum,
quo falsitatem, hujusce assertionis demon-
sired; quam satis probabilem facit tum
evangelice historic series, tum Theodorett
in cap. 1X. Danielis, εἰ Hieronymi con- .
sensus. The best modern authorities
agree with the Benedictine editor and
IRENAUS, e. g. Lampe, Kuinoel in
Germany, and Burton, &c. in England.
According to this view our Lord was
present at four passovers after his bap-
tism by John: (1) Joh. ii. 13, (2) Joh.
¥. I, (3) Joh. vi. 4, (4) Joh. xiii. 1, at
which he suffered. With regard to the
feast mentioned Joh. v. 1, it may be
observed that the event at Bethesda was
very possibly connected with the purifi-
cation of the temple by water after the
sacrificing of the Paschal lamb for each
household in Jerusalem. When the
miracle of healing the palsied man was
wrought, on the same day we read was
a sabbath, ἦν δὲ σάββατον ἐν ἐκείνῃ rj
ἡμέρᾳ, v. 9, and most probably the
evening of the Sabbatical day that com-
menced the Paschal week ; the Saviour
was uttering therefore the truth that ὁ
υἱὸς obs θέλει ζωοποιεῖ, v. 21, at the very
season when, after a lapse of two years,
"many bodies of the saints that alept
arose, and came out of the graves after
his resurrection, and went into the holy
city, and appeared unto many.” Matt.
xxvii. 53. The Paschal custom that
may be connected with the circumstances
attending the miracle at Bethesda was
this. Of the blood of the Paschal lamb
only a small bowl was handed along by
a row of priests to be poured on the
foundation of the altar, the rest remain-
ed on the spot where the sacrifice was
slain. 33h ܟܙܐ Sapy διδῶ one
Non nw Sapo vano vem var
S¥x OPA jn3 [pn nw no
TIO 232 nnN np" ipw nima
Mishna Pesach. v.6. Mactat Isradlita,
ܐ excipit sanguinem sacerdos, et tradit
PLUS ANNUM PERDURAVIT. 929
lyticum, qui juxta natatoriam jacebat xxxvirr annos, cura- LIB. IL
jubens ut surgeret et auferret grabbatum suum, et iret: et GR II.
m inde secedens trans mare Tiberiadis, ubi et cum multa turba 4438. 11.
fuisset secuta, de quinque panibus satiavit omnem illam τος τ ες
itudinem, et superaverunt duodecim cophini fragmentorum. '^*
de cum Lazarum suscitasset ex mortuis, et insidize fierent a
‘iseeis, secedit in Ephrem civitatem: et inde ante sex dies Joh. xk δὲ.
hae veniens in Bethaniam scribitur, et de Bethania ascendens ὁ
lierosolymam, et manducans pascha, et sequenti die passus.
uam autem tria hrec Pasche tempora non sunt unus annus,
8 quilibet confitebitur. Et ipsum autem mensem in quo
ha celebratur, in quo et passus est Dominus, non duodeci-
. sed primum esse, qui omnia se scire jactant, si nesciunt, a
se possunt discere. Falsa ergo ostensa est et anni et duo-
ni mensis !absolutio eorum, et debent aut absolutionem suam,
Evangelium reprobare: alioquin quomodo uno anno tantum
inus przedicavit ?
εἰ ille protinus tertio; acerram
* excipit, reddit autem vacuam.
los altari proxime sistens una effu-
libat juxta fundamentum. The
f blood therefore in the outer court
ofuse TY OTS |'"p5nD pn» 17)
112" TosapMa 1v. 7 in Pesach.
nagebantur sacerdotes in sanguine
mus. At the close of the day, the
th notwithstanding, the stream
upplied the ordinary purposes of
ation was staunched back, and
ter court was flushed with a body
ater to remove all impurities.
13062 neyo 35 Sina yp?
mo DTT yew U. ΜΌΝ]
)3y'5 D'onan YTD Noy myn
WOT UN PPP YA ARYA MN
Mp) ΠΣ "y DDT NOX
.in Pesach. Tosaphta, Iv. 7. Quale
| die profesto tale opus in Sabbatho ;
ܐܐ abstergebant atrium sacerdotes
voluntate sapicntum. | Quomodo
ebant atrium ? obstruebant canalem
un, quas in illud divertebant donec
vunduim sicut lac. There is nothing
able in the supposition that a
1 of the same head of water should
have been led into a κολυμβήθρα or bath,
being turned off into it by an official
ἄγγελος or ܡܬ This bath was only
large enough for one, whatever the capa-
city of the five porches; certainly one
only looked for a benefit from it, and
as TERTULLIAN says, only once in the
year; Proficiente itaque. in hominibus
gratia Dei, plus aquis et angelo accessit ;
..Qui unum semel anno liberabant,
nunc quotidie, &c. de Bapt. 5. Apart
from the miracle performed by our Lord,
the words of the Evangelist do not in-
volve any supernatural agency ; and he
only expressed the popular conviction
when he said that he that descended first
was healed ; otherwise there is great diffi
culty in the supposition that this miracle
should have recurred annually at one of
the principal feasts, and that Josephus
should have passed it over in silence.
Of course ἐπὶ τῇ προβατικῇ is under-
stood as referring to πύλῃ, the sheep-
gate of the Temple. See Neh. iii. 1.
κολυμβήθρα is in the Syriac {A909
ܕܩܠܠܟܠܘܕܝܬܐ locus baptisterii.
1 absolutio, id est interpretatio, ἐπί-
λυσις. GRADE. See p. 329, n. 1.
330 CHRISTUS VITZE
LIB. II.
xxxiii. 2.
GR. IH.
xxxix.
MASS. II.
xxil. 4.
2. "Triginta quidem annorum exsistens cum veniret ad bap-
tismum, deinde magistri ztatem perfectam habens, venit Hieru
salem, ita ut ab omnibus juste !audiretur magister: non enim
aliud videbatur et aliud erat, sicut inquiunt qui putativum introdu-
eunt; sed quod erat, hoc et videbatur. Magister ergo exsistens
magistri quoque habebat statem, non reprobans nec supergre-
diens hominem, neque solvens * suam legem in se humani generis,
sed omnem :etatem sanctificans per illam quz ad ipsum erat simi-
litudinem. Omnes enim venit per semetipsum salvare: omnescu
inquam, *qui per eum renascuntur in Deum, infantes, et par
vulos, et pueros, et juvenes, et seniores. Ideo per omnem venit
eetatem, et infantibus infans factus, sanctificans infantes: in par-
vulis parvulus, sanctificans hanc ipsam habentes zetatem, simul et
exemplum illis pietatis effectus, et justitiz, et subjectionis: in
juvenibus juvenis, exemplum juvenibus fiens, et sanctificans
Domino. Sic et senior in senioribus, ut sit perfectus magister in
omnibus, non solum secundum expositionem veritatis, sed et
secundum etatem, sanctificans simul et seniores, exemplum ipsis
quoque fiens: deinde et usque ad mortem pervenit, ut sit pri- x:
mogenitus ex mortuis, ipse primatum tenens in omnibus, *princeps
vite, prior omnium, et praecedens omnes.
3. Illi autem, ut figmentum suum de eo quod est scriptum
vocare annum Domini acceptum affirment, dicunt uno anno eum
preedicasse, et duodecimo mense passum, contra semetipsos obliti
sunt, solventes ejus omne negotium, et magis necessariam, et
magis honorabilem «tatem ejus auferentes, illam inquam provec-
tiorem, in qua et docens przerat universis. Quomodo enim
habuit discipulos, si non docebat? Quomodo autem docebat,
magistri zetatem non habens? Ad baptismum enim venit non-
dum qui triginta annos suppleverat, sed qui inciperet esse tan-
quam triginta annorum: (ita enim, qui ejus annos significavit
Lucas, posuit: Jesus autem erat quasi incipiens triginta 62
rum, cum veniret ad baptismum,) et a baptismate uno tantum
1 The Cr. reading, audiret, followed
by Mass. makes no sense, I am in-
clined to think that at an early date
audiretur was substituted for ordiretur,
q. d. Wa διὰ πάντων ἐννόμως ἄρχηται ὁ
διδάσκαλος.
Col. 1. 18.
Luc. iii. 23.
3 qui per cum renascuntur, i.e. in
baptism, for so the author says, potes
tatem regenerationis in Dcum demandan:
dis-ipulis, dicebat eis, Euntes docete omnes
gentes, baptizantes eos, &c. IM. xix. As
Watt observes, this testimony is a
3 Mass. omits suam, following the
CL. MS.; but it has a peculiar signi-
ficance, nor abrogating his own law.
valuable record of fact, as regards the
primitive baptism of infants.
4 ἀρχηγὸν ζωῆς, Acta iii. 15.
OMNEM EGIT ZETATEM. 331
anno preedicavit ; complens tricesimum annum passus est, adhuc
juvenis exsistens, et qui necdum provectiorem haberet setatem.
Quia autem triginta annorum etas prima 'indolis est juvenis, et
extenditur usque ad quadragesimum annum, omnis quilibet con-
fitebitur; a quadragesimo autem et quinquagesimo anno declinat
jam in ztatem seniorem, quam habens Dominus noster docebat,
Kat πάντες of πρεσβύτεροι μαρτυροῦσιν, of κατὰ τὴν ᾿Ασίαν Euwb. H. E.
Ἰωάννῃ τῷ τοῦ Κυρίου μαθητῆ “συμβεβληκότες, 3 παραδεδω-
κέναι “ταῦτα τὸν “Iwavyny. Παρέμεινε γὰρ αὐτοῖς μέχρι
τῶν "Τραϊανοῦ χρόνων.
sicut Evangelium et omnes seniores testantur, qui in Asia apud
Johannem discipulum Domini convenerunt, id ipsum tradidisse eis
Johannem. Permansit autem cum eis usque ad Trajani tempora.
Quidam autem eorum non solum Johannem, sed et alios Apostolos
viderunt, et hsec eadem ab ipsis audierunt, et testantur de
hujusmodi relatione.
Quibus magis oportet credi ?
Utrumne his
talibus, an Ptolemzo, qui Apostolos nunquam vidit, vestigium
autem Apostoli ne in somniis quidem assecutus est !
4. Sed et ipsi qui tunc disputabant cum Domino Jesu
Christo Judzi, apertissime hoc ipsum significaverunt.
enim eis dixit Dominus: Abraham pater vester exultavit ut vide- son. vut se,
δῆ.
ret diem meum, σὲ vidit, et gavisus est, responderunt ei:
Quando
Quin-
quaginta annos nondum habes, et Abraham vidisti? Hoc autem
1 indolis cst. ὅτι δὸ ἡ τῶν τριάκοντα é-
τῶν ἡλικία ἡ πρώτητῆς διαθέσεώς ἐστινέας.
3 lect. var. συμβεβηκότες and συμβε-
βιωκότες, this last however marginal.
3 The reader may here perceive the un-
satisfactory character of tradition where
a mere fact is concerned. From reason-
ings founded upon the Evangelical his-
tory, as well as from a preponderance
of external testimony, it is most certain
that our Lord’s ministry extended but
little over three years; yet here IREN£US
states that it included more than ten
years, and appeals to a tradition derived,
as he says, from those who had con-
versed with an Apostle. Not so, how-
ever, where doctrines are concerned;
the Rule of Faith, comprising the articles
of the Christian belief, was also received
by tradition, but in this case the genuine-
ness of the tradition is proved by the
fact, that in every nation where the
Gospel was preached, the Rule of Faith
still taught the same thing. The case
is, the one kind of tradition was of vital
import, and was jealously kept by the
Church Catholic; the other, of a more
trivial character, only floated loosely in
the minds of individuals,
4 ratra. Hane vocem tn Euseb. et
Syncello omissam, ex Nicephoro addidi,
quía Latina Irenai versio habet. Gr.
5 Trajan began to reign A.D. 98,
and S. John is said to bave lived to the
age of one hundred years. IRENJEUS
repeats this statement 111. iii. end.
332 NON TYPO FUIT
consequenter dicitur ei, qui jam xr annos excessit, quinqua- .̈ܐ ܬܐܝ
Gk 4Lx. gesimum autem annum nondum attigit, non tamen multum a
xxi € quinquagesimo anno absistit. Ei autem qui sit xxx annorum,
diceretur utique: Quadraginta annorum nondum es. Qui enim
volebant eum mendacem ostendere, non utique in multum exten-
derent annos ultra z:etatem, quam eam habere conspiciebant: sed
proxima etatis dicebant, sive vere scientes ex conscriptione
census, sive conjicientes secundum ztatem, quam videbant habere
eum super quadraginta ; sed ut non qu:e esset triginta annorum.
Irrationabile est enim omnino viginti annos mentiri eos, volentes
eum juniorem ostendere temporibus Abrahze. Quod autem vide-
bant, hoc et loquebantur: qui autem videbatur, non erat putativus,
sed veritas. Non ergo multum aberat a quinquaginta annis: et
ideo dicebant ei, Quinquaginta annorum nondum es, et Abraham
vidisti? Non ergo anno uno praedicavit, nec duodecimo mense
anni passus est. Tempus enim a trigesimo anno usque ad quin-
quagesimum nunquam erit unus annus, nisi si apud ZIEones eorum
tam magni anni sunt deputati his, qui apud Bythum in Plero-
mate ex ordine resident, de quibus et Homerus Poeta dixit, et
ipse inspiratus a Matre eorum erroris: Oi δὲ θεοὶ πὰρ Ζηνὶ καθήμενοι
ἠγορόωντο Χρυσέῳ ἐν δαπέδῳ. (Quod Latine ita interpretabimur : Dii
autem apud Jovem considentes tractabant tn aureo loco.)
CAP. XXXIV.
Quomodo destruitur qui est de numeris tpsorum et
nominibus sermo.
Matt. ix. 20. 1. Sep et de illa muliere, que profluvio sanguinis laborans,
tetigit fimbriam vestimenti Domini, et sanata est, aperta est
eorum ignorantia: (dicunt enim per eam ostendi passam illam
duodecimam virtutem, et in infinitum defluxam, id est, duodeci-
mum A“onem) primum quidem, quia secundum sectam eorum
duodecimus non est iste /Eon, sicut ostendimus. Ut autem ex x:
superfluo eis et hoc detur, duodecim Konibus exsistentibus, unde-
cim quidem impassibiles perseverasse dicuntur, duodecimus autem
passus: mulier autem e contrario duodecimo anno sanata, mani-
festum est quoniam undecim quidem annis habuit perseverantem
passionem, duodecimo autem sanata est. Siquidem undecim
ZEones in passione insanabili fuisse dicerentur, sanatus autem
duodecimus, suasorium erat dicere typum eorum esse mulierem.
QUA FIMBRIAM TETIGIT. 333
LIB. II.
xxxiv. 1.
Quia autem heec undecim quidem annis passa est, et non est
sanata, duodecimo autem anno sanata est, quonam modo potest GR JI. x).
esse typus duodecimi ZEonis, ex quibus undecim omnino nihil *"!
passi sunt, solus autem duodecimus participatus est passionem ?
Typus enim et imago secundum materiam, et secundum subetan-
tiam aliquoties a veritate diversus est: secundum autem habitum
et lineamentum debet servare similitudinem, et similiter osten-
dere per przesentia illa que non sunt preesentia.
2. Et non solum in hac muliere anni infirmitatis descripti
sunt, quos coaptari dicunt figmento suo, sed ecce et alia mulier
similiter xvirr annis infirmata, sanata est, de qua Dominus ait:
Hanc autem filiam Abrahae, quam alligavit Satanas decem et octo Lue. xiu. 16.
annis, non oportebat solvi in die sabbati? Si ergo illa typus erat
duodecimi Atonis passi, et hzc typus esse decimi octavi /Eonis
passi debet. Sed non habent ostendere: alioquin prima et prin-
eipalis eorum Ogdoas connumerabitur compassis /Eonibus. Sed
et alius autem quidam sanatur a Domino xxxvii. annos habens Job. v. δ.
in sua passione: et trigesimum et octavum passum /Eonem dicant.
Si enim que a Domino facta sunt, typos esse dicunt eorum que
sunt in Pleromate, typus in omnibus debet servari. Sed neque
eam quée post ±¥111 annos curata est, nec eum qui post xxxvii
annos curatus est, possunt adaptare suo figmento. Insulsum
autem et inconveniens est omnimodo dicere in quibusdam quidem
servasse typum Salvatorem, in quibusdam autem non servasse.
Dissimilis ergo et mulieris typus negotio ! eorum ostenditur.
3. Adhuc autem et falsum demonstrat commentum eorum et
instabile figmentum eorum etiam hoc ipsum, quod per numeros
aliquando quidem et per syllabas nominum, aliquando autem et
per syllabarum literas, aliquando vero et per numeros, qui secun-
dum Grecos in literis continentur, tentant inferre probationes;
apertissime consternationem, sive confusionem, et instabilitatem
scientie eorum et extortum *demonstrat. Jesus enim nomen
1 The CL. followed by Mass. has 4£o-
num. The earlier Edd. negatio /Eonum.
May not negatio eorum have been written
for ἡ τούτων ἀπόφασις ἀποδείκνυται 1
3 demonstrat; various methods of
filling out the construction have heen
proposed. GALLas., FEUARD. and Mas-
BUET road demonstrant. SEMLER (in Act.
Soc. Lat. Jen.) also supplies hecafter aper-
tissime; STIEREN says post, extortum,
excidisse vocem aliquam, mysterium, au£
simile quid, observaveris. But like every
other obscure passage it should be read
in the Greek, ex Oriente lux, αὐτὸ τοῦτο
.. pavepwrara τὴν ἀνατροπὴν, καὶ τὸ ἀσύ-
στατον τῆς γνώσεως αὐτῶν καὶ ἐξεστραμ-
μένον ἀποδείκνυσι. Sive confusionem has
the appearance of a marginal gloss,
LIB. II.
xxxiv. 3.
GR. II. xl.
MASS. 1].
xxiv. ).
-— — ——
334 MARCOSIANORUM
alterius linguze exsistens ad Greecorum numerum transferentes,
aliquando quidem 'episemon esse dicunt, sex habens literas:
aliquando autem plenitudinem ogdoadum pcccLxxxvili nu
merum habens. Graecum autem nomen ejus, quod est Soter, id
est Salvator, quia non convenit figmento eorum, nec secundum
numerum, nec secundum literas, tacuerunt. Et quidem si ex pro-
videntia Patris dominica nomina accepissent per numerum et per
literas significantia numerum in Pleromate, Soter nomen Graecum
exsistens, secundum Grecitatem et per literas et per numeros
Pleromatis debuit ostendere mysterium. Sed non ita habet,
quia quinque quidem est literarum, numerus autem *mccccvill.
Hee autem in nullo communicant Pleromati eorum: non ergo
vera est illa quz ab eis in Pleromate dicitur * negotiatio.
4. Jesus autem nomen secundum propriam Hebreeorum lin-
guam, *literarum est duarum et dimidize, sicut periti eorum dicunt,
significans Dominum eum qui continet ccelum et terram, quia Jesus 0 ܐ
secundum antiquam Hebraicam linguam ccelum est, terra autem
iterum "sura usser dicitur.
1 Ἰησοῦς μὲν γάρ ἐστιν ἐπίσημον ὄνο-
μα, δὲ ἔχον γράμματα. GRABE. See p.
136, note tr.
3 Nam in voce Σωτὴρ σ denotat 200,
«€ 8co, τ 300, 7 8, p denique 100, qui
muneri juncti summam MCCOCVIII. pro-
ducunt. GRABE.
3 negotiatio. πραγματεία ut ct alias.
440. BuxTonF says that the name
yiwin’ was thus abbreviated before the
day of Christ; he might have added,
before the date of the LX X. translation,
᾿Ιησοῦς being manifestly the same abbre-
viated form. The letter J, representing
a very faint articulate sound, was easily
lost as a final letter. Thus 77osea yt t
also became fuse. The letters that
form the name \* taken separately,
seem to be considered as the initials of
the three several words mn Jehovah,
DD cali, VAN) & terra. But how is
the Hebrew name, even in its abbre-
viated form, expressed by two and a
half letters? Two solutions may be
proposed; that the xépaa, *, an inte-
gral portion of many other letters, ranks
as the dimidiata litera; but it is a
Verbum ergo quod ccelum et terra
perfect letter; I add therefore another
solution; that each consonant serving
as the vehiculum of a vowel, is reckoned
with its vowel sound as one perfect
letter, but that the final consonant,
baving no vowel, is only an Acmigram,
€. 7. E^ =2 letters, ( = Jletter. Some
such solution is evidently indicated in
the comparison of the full Greek form,
with the Hebrew simple syllabifica-
tion.
5 sura usser, τριβάρβαρα sane! But
we haveto thank theignorance of scribes
for these words, rather than the father's
want of Hebrew learning. Thus iu
sura we may trace the elementa of s’ma
, or DYDY calum, and user may
be a corruption of uers PIR) et terra.
Certainly it is not probable that IRE-
NJEUS should have expressed terra by
two words, without assigning any He-
brew term at all for celum. Conjectural
criticism, though never wholly satis-
factory, may here be permitted, and the
following restoration of the passage is
offered for consideration: quia Jesus
sccundum antiquam Hebraicam linguam
CALCULI FRUSTRANTUR.
335
habet, ipse est Jesus. Falsa est ergo et episemi eorum redditio, et
numerus autem eorum eversus est manifeste.
Secundum enim
propram eorum linguam quinque literarum est Greco vocabulo
Soter; Jesus autem iterum secundum Hebraicam linguam duas
et dimidiam habet literas!.
Corruit ergo numerus calculi, qui
est ?[in] ܐ ¢¢ ܘ ܐ ± ± 111. Et per omnia autem Hebreorum literze
non conveniunt numero Grzcorum, que maxime deberent ?anti-
quiores et firmiores exsistentes, salvare supputationem nominum.
Ipse enim antiqu:ze et primee Hebrzeorum litere et *sacerdotales
colum est (ct terra, calum est) sma, terra
autem iterum (xal ἡ γῆ δὲ) uers dicitur;
the Latin words within brackets are
added, and sma restored to its proper
place in the sentence. SEMLER proposes
a similar, though more violent altera-
tion, and reads thus: quia Ia Dominus
secundum antiquam IIebraicam linguam;
calum samaim, terra autem haarets dici-
tur. SEMLER in Act. Soc. Lat. Jen. 1.
p. 83, 88 quoted by STIEREN.
1 At the close of the sentence, the
word Sion occurs in the older editions,
which may have arisen from the mar-
ginal note of some reader, in which the
letters 12 were summed according to
their numerical powers, as &, *, 3, SIO,
in Hebrew notation 216.
3 in, omitted by GRABE, isfound in the
CLERM. MS.: it originated, perhaps, in
the old corrupt reading of earlier editions,
Qudaice LXXXVIL1) = (in DCCCLXXXVIII) ;
for els conveys the indefinite idea of a
round number, which is not suitable
here.
3 antiquiores, Grece ἃ μάλιστα χρὴ,
ἀρχαιότερα καὶ στερεώτερα ὑπάρχοντα,
διασώζειν τὸν τῶν ὀνομάτων λόγον.
4 sacerdotales, the representative
either as GRADE says of lepoupyixd, or as
SEMLER supposes of leparcxd. The pas-
sage is ver, obscure, and GRABE gives
it up in despair. 77) ¢¢ quid sibi velint,
diu multumque cogitavi, sed excogitare
haud potui. Now without asking the
reader to wade through the long notes
of MassuET and SEMLER (Act. Soc. Lat.
Jen.), which fail to satisfy the judgment,
we will endeavour at once to arrive at
something positive.
In the outset, then, it may be ob-
served that the author is not speaking
of the letters of the alphabet generally,
but simply of the fir:t ten letters used in
arithmetical notation or the first decad.
I imagine sacerdotales may represent
λειτουργικὰ (7090), meaning letters as
popularly used in common computation.
He takes then the first ten, beginning
with N, and ending with *; but these
two letters, the first and last of the
primary series, are also the principal
Matres lectionis, serving to mark the
pronunciation of ambiguous words, be-
fore the system of vowel points had
been introduced, indicating the vowels
a, e, 1; for o and τὸ could never be mis-
taken, being represented by 1; hence if
N, or *, were inserted for the sake of
perspicuity in any word, whatever com-
putation might have been founded upon
the arithmetical value of the letters, it
was effectually disturbed, and there could
be no true analogy between the arith-
metical powers of any word written in
Greek characters, and the same word
written Hebraice, by reason of the arbi-
trary insertion of these Matres lectionis.
Premising thus much I offer, as I ima-
gine, a probable restoration of the Greek
text. Ta yap ἀρχῆθεν kal πρῶτα τῶν
'EBpalov γράμματα, καὶ λειτουργικὰ óvo-
μαζύμενα, ι μέν ἐστι τῷ ἀριθμῷ" γρά-
era. δὲ ὅσα, δι’ ie, συσταλέντος τοῦ
πρώτου γράμματος τῷ ὑστέρῳ. This te I
take to represent WN* as written by the
LIB. II.
xxxiv. 4.
GR. 11]. xli.
MASS. II.
xxiv. 9.
336 NOTATIO HEBRAICA.
nuncupate, ! decem quidem sunt numero; scribuntur autem quz-
"Ἂν que per quindecim, novissima litera copulata prime. Et ideo
2quse quidem secundum subsequentiam scribunt, sicuti et nos:
quzdam autem retrorsum a dextra parte in sinistram partem
retorquentes literas. Et Christus autem supputationem nominis
convenientem /Eonis Pleromatis eorum habere debuit, qui ad sta-
bilitatem et correctionem Pleromatis eorum prolatus est, secun-
dum quod dicunt. Et Pater autem similiter et per literas, et per
numerum, continere debuit numerum eorum, qui ab eo prolati
sunt /Eonum; sed et Bythus similiter: nihilominus autem et
?unigenitus, et maxime autem super omnia nomen quod dicitur
Deus, quod et ipsum Hebraice Baruch dicitur, et duas et dimidiam
habet literas. Ex hoc ergo quod *firmiora nomina secundum He-
braicam et Greecitatis linguam, nec secundum numerum literarum,
nec secundum supputationem 5conveniunt figmento eorum, mani-
festa est de reliquis impudenter extorta supputatio.
author, and rendered by the translator
according to the arithmetical value of
the Greek letters, qwindecim. That
which is next stated with respect to
writing from the left and from the right,
I think applies solely to the numerical
letters, which may follow in any order,
and the sum will still be the same, “1”
or 'Ü' are equally 216. The same is
potentially true of Greek numerals, but
not with Roman numerals, where it
makes a wide difference whether we
write IX. or XI., XIX. or XXI. &c. We
may bear in mind, that although InE-
NJEUS wrote in Greek, those to whom
he wrote were more familiar with the
Roman notation in the common affairs
of life than with the Greek. Jdeo again
represents διὰ τοῦτο, a false reading
perhaps for διὰ τούτων (τῶν γραμμάτων
λειτουργικῶν), the Greek text continuing,
καὶ διὰ τούτων ἃ μὲν κατ᾽ ἀκολουθίαν
γράφουσι ὥσπερ καὶ ἡμεῖς. x. T.À.
1 Grabe has an ingenious note, but
he does not solve the difficulty contained
in the sentence, scribuntur ... prime ;
neither is there any apparent necessity
for specifying the number of letters in
the Hebrew alphabet ; he gives as the
reading of the Voss. MS. decem que
quidem, and offers the following con-
jecture; scriptum namque olim fuisse,
XX duc, indeque perperam, X que,
factum puto.
3 The CLERM. reading. al. quedam.
3 unigenitus, in allusion to the Hebrew
term I'M’. The solution offered, p. 334,
n.4, agrees also with the syllabification
of this word. According to its pro-
nunciation it contains two consonants
vocalised, and one unvocalised, i.e. ia,
hi, d. Similarly in the case of JY,
Baruch, I would consider 3 to be an
entire letter as ba; "| a second letter
as ru; and ‘| 88 having no vowel sound
accompanying it to be only a half letter.
There is a reference to Phil. ii. 9, Rom.
ix.5, and cf. John iii. 31. The Apostle's
words in 2 Thess. ii. 4 would also seem
to have crossed the writer’s mind. The
word nomen is omitted by GRABE.
4 firmiora, κυριώτερα.
5 conveniunt seems to have been
adopted by editors from the margin of
the Erasmian editions of 1526 and 1528;
but it would be quite consistent with
the translator's usual want of discrimi-
nation, that nomina....convenit should
have been written down for ܽ¢ ܫܘܝ 1
ἀκολουθεῖ.
LEX NON EST TYPO. 337
LIB.II.xxxv.
GB. II. xli.
CAP. XXXV.
xxiv. 3
Quoniam secundum Legem neque imagines, neque figura
exsistunt. Plenitudinis wpsorum, sed nec figure esse
possunt.
65. Erenim ex lege, eligentes quecunque concurrunt secte eorum
δ].
numero, tentant violenter probationes facere. Si autem erat pro-
positum Matri eorum, sive Salvatori, per Demiurgum typos eorum
quz sunt in Pleromate ostendere, in verioribus et sanctioribus
fieri typos fuissent operati: et maxime autem in ipsa arca testa-
menti, !per quam et omne tabernaculum testimonii compositum
est. Facta est autem hzec, longitudo quidem ejus cubitis duobus zxoa. xxv.
et dimidio, latitudo autem ejus uno cubito et dimidio, et altitudo "
cubito uno et dimidio: numerus autem iste cubitorum in nullo
convenit figmento eorum, per quem maxime typus ostendi debuit.
Et propitiatorium autem similiter in nullo convenit expositionibus Exod. xav.
eorum. Adhuc autem et mensa propositionis duobus cubitis Fxod. xxv.
longitudo, et unius cubiti latitudo, altitudo autem ejus unius cubiti —
et dimidii. Hzc ante sancta sanctorum, per que ne una quidem
quantitas numeri significantiam quaternationis, sive octonationis,
aut reliqui Pleromatis eorum continet. Quid autem candelabrum xoc xxv.
seq.
?septem quidem habens calamiscos, lucernas autem septem? etsi
quidem secundum typum facta fuissent, calamiscos octo totidemque
lucernas habere debuit, ad typum prime octonationis, quze prze-
fulget in Z/Eonibus, et illuminat omnem plenitudinem. Atria Exod. xxvi.
autem decem exsistentia diligenter numeraverunt, typum ea dicen-
tes decem ZEonum ; pelles autem jam non numeraverunt secundum Exos. xxvi7.
numerum undecim factas. Sed neque ipsorum atriorum magnitu-
dinem mensi sunt, viginti et octo cubitorum longitudinem unum- Exod. xxvi.2.
quodque atrium habens. Et columnarum longitudinem factam
decem cubitorum exponunt propter decadem /Eonum. Latitudo Exod. xxvi.
autem unius et dimidii cubiti erat uniuscujusque. columna, non
1 A’ ἣν propter quam reddere debuis-
set Interpres. GRABK.
3 septem. Non septem sed sex cala-
miscos refert Moses Exod. xxv. 32 εἰ 33,
totidemque Ireneum scripsisse, adveraa-
tiva. autem indicat. GRABE. MassvEt
reckons the central light as the seventh,
but the question at present is not of the
lights, but of the calamisci.
3 atria. Graecam vocem αὐλαίας hic
et paulo post vertere debuisset. Interpres
cum Vulgata cortinas sive vela. MASSUET.
The CLEBMONT and Voss, MSS. are
clearly in error, having alturia.
338 DE QUINIONE
LIBILaxxv. Jam exponunt, neque numerum omnium columnarum, neque sera-
MASSIL rum earum, quoniam non communicat argumento eorum. Quid
autem oleum unctionis, quod omne tabernaculum sanctificavit!
Fortasse latuit Salvatorem, aut dormiente Matre eorum Demi-
urgus a semetipso de pondere przcepit: unde et dissonat ad
Brod. a. Pleroma eorum, !smyrn:e quidem habens siclos quingentos: ireos
D, cinamomi ccr, calamisci ccL, et super hee oleum, ita ut ex
Exod. xxx. quinque *commixtionibus subsistat. Et incensum autem similiter
de stacte, et ungula, et galbano, et hedyosmo, et thure, qu in
nullo communicare possunt neque commixtionibus, neque pondere,
argumento eorum.
Exod. xxvi.
96.
CAP. XXXVI.
Quomodo omnis numerus constare potest ex Scripturis,
et typus dici omnis argumenti : de diebus, et horis, et
mensibus, et vocabulis, et syllabis; de Amen, etnonaginta
novem ovibus, ex quibus una perüt et wnventa est;
et quoniam non possit constare per numeros veritas.
1. InnaTIONABILE est ergo et omnino rusticanum, in sublimibus 9.!
quidem et elegantioribus legis non servatos esse typos: in ceteris
autem, sicubi aliquis numerus concurrit cum his quz ipsi dicunt,
typus esse asseverare eorum quie sunt in Pleromate, cum omnis
numerus multifarie in scripturis sit positus: ita ut possit qui velit,
non solum octonationem et decadem et duodecada, sed quemlibet
ex scripturis constituere numerum, et hunc typum esse *commentati
ἃ se erroris.
2. Quia autem hoc verum est, numerus iste qui quinque
dicitur, in nullo communicans argumento eorum, nec concurrens
figmento eorum, nec conveniens eis ad typicam eorum quze sunt in
Matt. 3-19, Pleromate demonstrationem, ex scripturis sic suscipiet probatio-
"ἫΝ ܡ Y nem. Soter nomen quinque literarum, et Pater autem habet
Luc. ix. 1
M. igno quinque literas; sed et ‘Agape sunt literze quinque, et Dominus
11. noster panes quinque benedicens, satiavit hominum quinque millia:
l smyrng &c. For these various 3 τῆς πραγματενομένης δι᾿ αὐτῶν
ἀρώματα, see FEUARDENT. in GRABE. πλάνης.
3 commiztionibus. Instead of the 4 The ARUND. and Merc. rr. MSS.
next word, the writer of the CLERM. have nomen, the CLERM. non. Perhaps
MS., losing his place, concludes with, the Greek had, ἀλλὰ καὶ τοὔνομα Αγατὴ
neque pondere argumento eorum. γράμματά ἐστι πέντε.
NIL FACIUNT HZERETICI. 939
sapientes virgines a Domino sunt quinque dictze; etstultee similiter 118. 1.
quinque. Iterum quinque viri cum Domino fuisse dicuntur, quando 75 GR. 0 x.
testimonio Patris occurrit, scilicet Petrus, et Jacobus, et Johannes, ܝ 4
et Moyses, et Helias; quintus autem ingressus Dominus ad Matt ind,
mortuam puellam, suscitavit eam: Vullum enim, inquit, permisit Ware ix.2, 4.
intrare, nisi Petrum, et Jacobum, et patrem et matrem puella. 3 .ܗ
lle dives apud inferos habere se quinque fratres dixit, ad quos Lue xvi. δα,
unum ire rogat ex mortuis resurgentem. Natatoria piscina quin- Joh. ν. 3.
que habebat porticus, unde Dominus paralyticum sanum in suam
domum ire precepit. | Et?ipse habitus crucis, fines et summitates
. habet quinque, duos in longitudine, et duos in latitudine, et unum
in medio, in quo requiescit qui clavis affigitur. Unaqueeque manus
nostra digitos quinque habet ; sed et sensus habemus quinque: et
quae in nostris sunt visceribus, in quinque possunt numerari, cor,
et hepar, pulmones, splen, et renes. Adhuc etiam totus homo in
hunc numerum potest dividi, caput, pectus, venter, femora, pedes.
Quinque etates transit humanum genus: primum infans, deinde
puer, deinde parvulus, et posthzc juvenis, sic deinde senior. In
quinque libris legem populo Moyses tradidit. | Unaqueeque ta-
bula quam accepit a Deo, *preecepta habebat quinque. Velamen
1 S. John is overlooked.
3 A Justino Martyre λας sane acce-
pisse videtur Irenaeus, utpote qui in Dial.
cum Tryphone pag. 318, crucem his de-
scripsit verbis: ὄρθιον γάρ ἐστι τὸ ὃν ξύλον
(arrectarius stipes) ἀφ᾽ οὗ ἐστι τὸ ἀνώτα-
TOP μέρος els κέρας ὑπερῃρμένον (vertex
cui inpingitur titulus aut causa mortis)
ὅταν τὸ ἄλλο ξύλον προσαρμοσθῇ, Kal
ἑκατέρωθεν ὡς κέρατα τῷ ἑνὶ κέρατι παρε-
ζενγμένα τὰ ἄκρα φαίνηται (transversum
tignum, quod quasi brachia crucis facit)
καὶ τὸ ἐν τῷ μέσῳ πηγνύμενον, ws κέρας
καὶ αὐτὸ ἔξεχον ἐστὶν. ἐφ᾽ ᾧ ἐποχοῦνται
οἱ σταυρούμενοι. Que ultima verba Scali-
ger in Animadversionibus ad Euseb. p.
118, ita Latine transtulit : et quod in
medio stipite impactum est, ipsum quoque
instar cornu eminet, cui insidunt et vec-
tantur ii qui cruci afiguntur. Unde plura
de crucis structura et partibus commen-
tatur. GRABE.
3 IRENJEUS here follows the ancient
Jewish division of the commandmenta
into two tables each containing five; so
JOSEPHUS, Ant. III. 6; and 7^ in his
commentary on Exod. xxxi. 18, says,
TVW mno vno, They were both equal.
PHILO in the same way places the fifth
commandment at the foot of the first
table, but he considers it as a link of
connexion between the two tables; his
words are, Mera δὲ rà περὶ τῆς ἐβ: ύμης
παραγγέλλειν πέμπτον παράγγελμα, τὸ
περὶ τῶν γονέων τιμῆς, τάξιν αὐτῷ δοὺς
τὸ μεθόριον δνοῖν πεντάδων. Τελευταῖον
γὰρ ov τῆς προτέρας, ἑνοῖ τὰ ἱερώτατα
πρὸς τὰ πέντε, καὶ τῇ δευτέρᾳ συνάπτει
περιεχούσῃ τὰ πρὸς ἀνθρώπους δίκαια.
αἴτιον δ᾽, ὡς οἶμαι, τόδε᾽ τῶν γονέων ἡ
φύσις ἀθανάτου καὶ θνητῆς οὐσίας ἔοικεν
εἶναι μεθόριον" θνητῆς μὲν, διὰ τὴν πρὸς
ἀνθρώπους καὶ τὰ ἄλλα ζῶα σνυγγέ-
veay, καὶ τὸ τοῦ σώματος ἐπίκυρον"
ἀθανάτου δὲ, διὰ τὴν τοῦ γεννᾷν πρὸς
Θεὸν τὸν yevenriv τῶν ὅλων ἐξομοίω-
σιν. ©. τῶν δεκαλογίων. The Church
of Christ has always followed the
340 INCONSTANTES EORUMDEM
sanctum sanctorum cooperiens !columnas habebat quinque. Et
i. holocausti altare, altitudo [latitudo] ejus erat quinque cubitorum.
Sacerdotes in eremo electi sunt quinque, scilicet Aaron, Nadab,
Abiud, Eleazar, et Ithamar. Talaris, et logium, et reliqua
: sacerdotalis compositio de quinque contexta sunt: habebant enim
ι. aurum, et hyacinthum, et purpuram, et coccinum, et byssum.
Et quinque reges Amorrhzorum in speluncis concludens Jesus
Nave, capita eorum inculcari dedit populo. Et alia quoque multa
millia hujusmodi, et in hoc numero, et in quo quis voluerit, sive ex
Scripturis, sive ex subjacentibus naturze operibus colligere potest:
et non jam ob hoc quinque Z7Eonas esse dicimus super Demiurgum,
nec quinionem quasi ut divinam rem aliquam consecramus, nec
instabilia, nec deliramenta per vanum istum laborem confirmare
tentamus, neque creaturam bene aptatam a Deo cogimus male in
typos non exsistentium transferri, et impia et nefaria dogmata
introducere, cum detectio et eversio ab omnibus sensum haben-
tibus possit exsistere.
3. Quis enim concedat eis cccrLxv tantum dies habere an-
num, ut sint duodecim menses e triginta diebus in typum duode-
cim ZEonum, dissimili et typo exsistente ? Illic enim unusquisque
JEonum tricesima pars est universi Pleromatis, mensis autem
duodecima pars anni ab ipsis esse dicitur. Si quidem annus in
triginta divideretur, et mensis in duodecim, conveniens putaretur
typus esse mendacio eorum. Nunc autem in contrarium Pleroma
quidem eorum in triginta dividitur, pars autem ejus aliqua in duo-
decim: hic autem omnis quidem annus*in duas [duodecim | dividitur
partes, pars autem ejus aliqua in triginta. Insulse itaque Salvator
mensem quidem universi Pleromatis.typum fecit fieri, annum
autem ejus que in Pleromate est duodecadis: magis enim conve- c.w
niebat annum quidem in triginta dividere, sicut et totum Pleroma;
mensem autem in duodecim, sicut et sunt in Pleromate eorum
Zones. Et ili quidem omne Pleroma in tres dividunt, id est,
in octonationem, et decadem, et duodecadem. Hic autem annus
in quatuor dividitur, id est, vernum, sestatem, autumnum, et
obvious division of placing four com- number of columns before the door of
mandments in the first table, and six in the tabernacle, Exod. xxvi. 37, instead
the second. The reader may consult the of the columns that separated off the
long note of GaLLASIUS in GRaBE's Holy of Holies, v. 32.
edition. 3 in duas, the translators xir. by
! TREN&US by mistake describes the mutilation having appeared as II.
RATIONES. 341
hyemem. Sed neque menses, quos dicunt typum esse tricenarii,
preefinitive triginta habent dies, sed alii quidem plures, alii autem
minus, 160 quod quinque dies superponantur eis. Et dies autem
non semper preefinitas ?duodecim habet horas, sed a novem usque
ad quindecimam ascendit, et iterum & quindecima in novem de-
scendit. Non jam propter triginta 7Eonas facti sunt menses
triginta dierum ; alioquin haberent prwfinitas tricenarias dies:
neque iterum dies horum, ut duodecim 7Eonas per duodecim horas
figurarent: haberent enim et ipsi preefiguratas semper duodecim
horas.
4. Adhuc autem materialia ?sinistram vocantes, et ex ne-
cessitate quz sunt sinistre in corruptionem cedere dicentes, et
Salvatorem venisse ad ovem perditam, ut eam transferat ad
! The difference of five units between
the solar year of 365 days aud the
astronomical period of 360 degrees, was
accounted for by the Egyptians in one
of those highly poetical myths that be-
tray, more surely than anything else, the
Egyptian origin of much of the Greek
mythology. PLUTARCH records the fol-
lowing story; that Rhea being enceinte
from her intercourse with Kronos,
aroused the jealousy of Helios, who
laid her under a ban, and he denied her
the use of any month or year for her
accouchement. Whereupon Hermes be-
friended her, and having won of Selene
at dice the seventieth part (for τὸ é85o-
μηκοστὸν we ought, perhaps, to read τὸ
of’) of every day, he formed from these
winnings five entire days and interca-
lated them at the end of the 360. These
five days were celebrated by the Egyp-
tians as the γενέθλια of their principal
gods. Osiris was born upon the first,
the Lord of all. On the second Arueris,
the Egyptian Apollo. The third was
dedicated to Typhon, the fourth to Isis,
and the last to Nephthys, the Aphro-
dite or Nike of Egyptian mythology.
PLuT. 14. et Os. 12.
3 See p. 167, notes 1 and 3. The
hours of light are calculated for the lati-
tude of Lyons.
3 See pp. 42, 51. The idea that the
VOL. 1.
spiritual principle was dextral, and the
material sinistral, waa derived from
Plato, by whom the former was called
ταὐτὸ, the latter θάτερον ; and he says in
the Timeus, p. 36, in speaking of the for-
mation of the mundane soul, τὴν μὲν δὴ
ταυτοῦ, κατὰ πλευρὰν ἐπὶ δεξιὰ περιήγαγε,
τὴν δὲ θατέρου, κατὰ διάμετρον ἐπ᾽ ἀρισ-
τερά, The same notion was imported
into the Cabbala of Rabbinical theology.
See p. 162, n. PraATO's theory of the
mundane soul has something in common
with the Chaldaic astrology ; and in the
Gnostic system, the Good Principle was,
in a moral sense, as diametrically oppcsed
to the Principle of evil, as Nadir is, in
an astronomical sense, to Zenith, or as
the right is to the left. Hence HiPro-
LYTUS explains these right and left
powers of the Gnostic systems in the
following manner: ἀλληγοροῦντες τὴν
διαταγὴν τῶν ἀστρολόγων, τὸ μὲν κέντρον
οἱονεὶ θεὸν καὶ μονάδα καὶ κύριον τῆς πά-
σης γενέσεως ὑποτυποῦντες, τὸ δὲ ἀπό-
κλιμα ἀριστερὸν, τὴν δὲ ἑἐπαναφορὰν
δεξιόν. Ὅταν οὖν τοῖς γράμμασιν αὐτῶν
ἐντυχών τις δύναμιν εὑρίσκῃ παρ᾽ αὐτοῖς
λεγομένην δεξιὰν 7) ἀριστερὰν, ἀνατρεχέτω
ἐπὶ τὸ κέντρον καὶ τὸ ἀπόκλιμα καὶ τὴν
ἀναφορὰν, κατόψεται []. καὶ ὄψεται] σα-
φῶς πᾶσαν αὐτῶν τὴν πραγματείαν dor po-
λογικὴν διδασκαλίαν καθεστῶσαν. Phil.
v. t5. Cf. EPIPHAN. Her. XXXII. 2.
22
LIB. II.
xxxvi. 3.
GR. 11. xlii.
MASs. II.
xxiv. 5.
842 IN SINISTRAM SUPPUTATIO.
dextram, id est ad illas quee sunt salutis nonaginta et novem
4. e. ܚܝ ego ܝ ܝ
- oves, quiae non perierunt, sed in ovili permanserunt, sinistre
manus exsistentes, !levamen non esse salutis consentire eos necesse 5
est. Et hoc quod non similiter eundem numerum habet, cogentur
sinistree, id est corruptionis confiteri: et hoc nomen quod Grece
dicitur Agape, secundum Grecorum literas, per quas apud eos
supputatio signatur, nonaginta et tres numerum habens, similiter
sinistre manus levamen est: et Alethia quoque similiter secundum
supradictam rationem sexaginta quatuor numerum habens, in
parte materialium subsistit: et omnia omnino quzecunque sancto-
rum nomina non adimplent numerum centum, sed sinistree tantum
habent numeros, corruptibilia et materialia esse confiteri cogentur.
CAP. XXXVII,
Ostensio quod. nec secundum formam Pleromatis eorum
facta sint que facta, neque rursus vane et prout
evenit. |
1. Siquis autem ad hzc dixerit, Quid ergo? ?an vanum est, et
ut provenit et nominum positiones sunt, et Apostolorum electio,
et Domini operatio, et eorum qu: facta sunt compositio * Dicemus
eis, Non quidem; sed magna cum sapientia et diligentia ad liqui-
dum apta et ornata omnia a Deo facta sunt, et antiqua et quzecun-
que in novissimis temporibus Verbum ejus operatum est, et debent
ea, non numero? xx sed subjacenti copulare argumento, sive rationi : c.1
1 levamen, ἀνάπαυσιν. Sinistra manus
alluding to a custom among the ancients
non esse salutis. MABSUET takes lera-
men with the preceding words, and says,
of summing the numbers below roo by
various positions of the left hand and
its fingers; 100 and upwards being rec-
koned by corresponding gestures of the
right hand. See p. 161, note 3. The
ninety and nine sheep, therefore, that
remained quietly in the fold, were sum-
med upon the left hand, and Gnostics
professed that they were typical of the
true spiritual seed ; but Scripture always
places the workers of iniquity on the
left hand, and in the Gnostic theory the
evil principle of matter was sinistral,
therefore, necesse est cos, sinistre manus
exsistentes, consentire levamen (ἀνάπανσιν)
nihil aliud. est quam sinistre manus le-
vatio. But the Valentinian ἀνάπαυσις
was in parte materialium. Cf. p. 59.
3 an vanum est, Gr. μὴ κένον καὶ ὡς
τυχὸν, kal ὀνομάτων θέσεις εἰσίν ; the
same form recurs, p. 346. 3. Perhaps est
had its origin from et following.
3 The numeral XX creates a diffi-
culty, or, as MASSUET prints it, xxx.
Possibly this may be the more correct
reading, as representing the initial A of
Acyos; the Greek original having been,
καὶ ὀφείλουσιν αὐτὰ, οὐ τῷ ἀριθμῷ τῶν A,
ἀλλὰ τῇ ὑποκειμένῃ συναρμόττειν ὑποθέ-
get, ἦτοι λόγῳ. The MSS. have xx.
CONDITIONIS MULTIPLEX HARMONIA. 343
neque de Deo inquisitionem ex numeris, et syllabis, et literis
accipere. Infirmum est enim hoc ! propter multifarium et varium
eorum, et quod possit omne argumentum hodie sque com-
mentatum ab aliquo, contraria veritati ex ipsis sumere testimonia,
eo quod in multa transferri possint; sed ipsos numeros, et ea
qu facta sunt aptare debent subjacenti veritatis argumento,
Non enim regula ex numeris, sed numeri ex regula: nec Deus
ex factis, sed ea quse facta sunt, ex Deo. Omnia enim ex uno
et eodem Deo.
2. Quia autem varia et multa sunt qure facta sunt, et ad
omnem quidem facturam *bene aptata, et consonantia: quantum
autem spectat ad unumquodque eorum, sunt sibi invicem contraria
et non convenientia: sicut citharse sonus per uniuscujusque ?dis-
tantiam consonantem unam melodiam operatur, ex multis et con-
trariis sonis *subsistens. Debet ergo amator veri non traduci
distantia uniuscujusque soni, nec alium quidem hujus, alium
autem illius artificem suspicari et factorem: neque alium quidem
5acutiores, alium autem vastiores, alium vero medietates aptasse:
sed unum et ipsum, ad totius operis et sapientize demonstratio-
nem, et justitize, et bonitatis, et muneris. Hi vero qui audiunt
melodiam, debent laudare et glorificare artificem, et aliorum
quidem extensionem mirari, aliorum autem laxamentum intendere,
aliorum vero inter utrumque temperamentum exaudire, aliorum
autem typum considerare, et ad quid unumquodque referat, et
eorum causam inquirere, "nusquam transferentes regulam, neque
errantes ab artifice, neque abjicientes fidem qué est in unum
Deum qui fecit omnia, neque blasphemantes nostrum Conditorem.
1 propler. multifarium...ab aliquo, lute should be said to consist ex multis
Gr. διὰ τὸ ποικίλον καὶ ἀλλοῖον αὐτῶν,
καὶ ἔχον πᾶσαν ὑπόθεσιν, σήμερον αὔτως
συνεψευσμένην ὑπό τινος. For commen-
tatum I would propose commentitum.
3 εὐάρμοστα καὶ σύμφωνα, MASRUET'B
reading from the Cr. MS. ܐ bene con-
sonantia, could scarcely be expressed in
the Greek with any degree of facility.
3 The € .ܐܧ MS. effectually mars
the sense in reading substantiam.
* The Edd. agree in this reading,
referring the word subsistens to the word
sonus. But it seoms little likely that in
ancient music the simple sound of the
8
εἰ contrariis sonis. The CLERM. MS.
reads subsistenies, this may have arisen
from subsistentem, applying to melodiam.
The following seems the natural run of
the Greek: ws ὁ rfj λύρας Pros, διὰ τοῦ
ἑκάστου διαστήματος ὃν σύμφωνον μέλον
ἀπεργάζεται, ἐκ πολλῶν καὶ ἐναντίων
φωγῶν ὕπαρχον.
5 ἄλλον μὲν ὀξυτέρους, ἄλλον δὲ βάσ-
σονας, ἄλλον δὲ τὰς μεσότητας ἁρμόσαι.
¢ The CLERM. MS. has nostram;
the Greek may have had τὴν ἡμετέραν
παραφέροντες κανόνα, applying, the verb
tranaferre also having this signification.
22—2
LIB. II.
xxxvii 1.
GR. 11. xliii,
MASS. II.
zxv. l.
344 SCIENTIA INFLAT,
LIB, I, 3. Si autem et aliquis non invenerit causam omnium quz
Gh. AL xliii requiruntur, cogitet quia homo est in infinitum minor Deo, et
xxv. gui ex parte acceperit gratiam, et qui nondum sequalis vel similis
sit factori, et qui omnium experientiam et cogitationem habere
non possit, ut Deus: sed in quantum minor est ab eo qui factus
non est, et qui semper idem est, ille qui hodie factus est et
initium facture accepit, in tantum secundum scientiam, et ad
investigandum causas omnium, minorem esse eo qui fecit. Non
enim infectus es, o homo, neque semper 'coexsistebas Deo, sicut
proprium ejus Verbum: sed propter eminentem bonitatem ejus,
nunc initium facture accipiens, sensim discis a Verbo dispositiones
Dei, qui te fecit.
CAP. XXXVIII.
Ostensio quomam Demiurgus non sit. supergressibilis
mente, neque super eum alteram divinitatem, esse.
OrpINEM ergo serva tus scientie, et ne ut bonorum ignarus
super transcendas ipsum Deum, non enim transibilis est: neque
super Demiurgum requiras quid sit, non enim invenies. Inde-
terminabilis est enim artifex tuus: neque tanquam hunc totum
mensus sis, et tanquam qui per omnem ejus fabricam veneris, et
omne quod est in eo profundum, et altitudinem, et longitudinem
consideraveris, super ipsum alium excogites patrem. Non enim
excogitabis, sed contra naturam sentiens, eris insipiens: et si in
hoc perseveraveris, incides in insaniam, sublimiorem teipsum melio-
remque factore tuo exsistimans, et *quod pertranseas regna ejus.
1 Tn allusion to the Zon, ἤλνθρωπος,
the Adam Cadmon of the Cabbala, p.
134, n. 2. So HIPPOLYTUS says of the
Naassenes or Ophites: Ναασσηνοὶ d»-
θρωπον καλοῦσι τὴν πρώτην τῶν ὅλων
ἀρχὴν, τὸν αὐτὸν καὶ uldy ἀνθρώπον. Phil.
X. 9. PHILO also drew from the same
source, 88 NEANDER has not failed to
observe. Der Mensch ist also das Bild
und der Abdruck eines himmlischen und
ewigen Offenbarers der verborgenen Gott-
heit, das Menschliche soll vergittlicht
werden, Offenbarung gittlichen Lebens in
menschlicher Form, wie das Leben des
verborgenen (rottes dem Menschen nur
nahe gebracM werden konnte in mensch-
licher Form.... Der Λόγος wurde daher
angeschen als das Urbild der Menschheit,
der Mittelpunct aller Offenbarung dea
gittlichen Lebens, das weiter entwickelt
und individualisirt erscheint. in. der
Menschheit, der Λόγος also der Urmensch,
himmlische Mensch, Zech. vi. 12 ist beim
Philo Hauptstelle für diese Idee. Gen. Ent.
15. Eve also is Ζωή. Gen. iii. 20, LXX.
3 καὶ ὑπερβαίνοντα.
CARITAS ZEDIFICAT. 345
Κεφ. λθ΄.
Quid sit quod a Paulo dictum est, Scientia inflat, 7
dilectio autem edrficat.
I. “Apevov καὶ συμφορώτερον, ἰδιώτας καὶ ὀλιγομα- pure
~ ܫ e en. ti.
θεῖς ὑπάρχειν, kal διὰ τῆς ἀγάπης πλησίον γενέσθαι τοῦ 00
Θεοῦ, ἢ πολυμαθεῖς καὶ ἐμπείρους δοκοῦντας εἶναι, βλασφήμους
4 ܬ e ^ e ἢ ὃ ,
εἰς TOV eav'rov εὑρίσκεσθαι εσἸΟΤΉν.
CAP. XXXIX.
1. Mzrius est ergo et utilius, idiotas et parum scientes
exsistere, et per caritatem proximum fieri Deo, quam putare
multum scire, et multa expertos in suum Deum [/. Dominum]
blasphemos inveniri, alterum Deum Patrem fabricantes: et ideo
Paulus clamavit: Scientia inflat, caritas autem cdificat: Non 1cor. vii. 1.
quia veram scientiam de Deo culparet, alioquin seipsum primum
accusaret; sed quia sciebat quosdam sub 'occasione scientisz
elatos excidere a dilectione Dei, et ob hoc opinari seipsos esse
perfectos, imperfectum autem Demiurgum introducentes, ?absci-
dens eorum ob hujusmodi scientiam supercilium, ait: Scientia
inflat, caritas autem cdificat. Major autem hac non est alia
inflatio, quam ut opinetur quis se meliorem et perfectiorem esse
eo qui fecerit, et plasmaverit, et spiramen vite dederit, et hoc
ipsum esse preestiterit. Melius itaque est, sicuti preedixi, nihil
omnino scientem quempiam, ne quidem unam causam cujuslibet
eorum qui facta sunt cur factum sit, credere Deo, et perseverare
eos in dilectione, ? aut per hujusmodi scientiam inflatos excidere a
dilectione, quee hominem vivificat: nec aliud inquirere ad scien-
tiam, nisi Jesum Christum Filium Dei, qui pro nobis crucifixus
est, ‘aut per queestionum subtilitates et minutiloquium in impieta-
tem cadere.
1 Pretertu, ex Greco προφάσει. Gk. the reading rivificanti. It is not impro-
3 περικόπτων αὐτῶν... τὸν τύφον.
8 Octo has voces in omnibus. editt,
omissas ex Codd. Arundel, et Voss. resti-
Debuisset autem Interpres hoc loco
y non aut, sed quam, vertere. GRABE.
The words are read in the CLERM. MS.
which also agrees with the Voss. MS. in
ἐπὶ.
bable that vivificante was written a prima
manu, in agreement with dilectione ;
and that the relative que arose from the
quam found in the latter MS., the text
having received it from the margin,
where it referred to aut.
4 ¥, still dependent on melsus est.
346 VANA CURIOSITAS
LIB. 11, 2. Quid enim si per hos conatus paululum quis elatus, eo
GR. IL sl. quod Dominus dixerit, quia et capilli capitis vestri omnes numerati
**-? sunt, curiose inquirere voluerit, et numerum uniuscujusque capitis
Mat.x.3. capillorum, et causam exquirere, per quam hic quidem tantos, ille
autem tantos capillos habeat, non omnibus ex sequo habentibus,
sed multis millibus super millia aliis atque aliis numeris inventis, eo
quod alii quidem majora, alii autem minora habeant capita; et
alii quidem spissos capillos semper, alii autem raros, alii vero et
omnino paucos capillos habeant: et hi, qui putant se numerum
invenisse capillorum, tentent referre ad testimonium suz secte,
quam excogitaverunt? Aut iterum si quis ob hoc quod dictum
Mat.x.9. git in Evangelio: Nonne duo passeres asse veneunt? et unus ex his
non cadet super lerram ‘sine Patris vostri voluntate: enumerare o.
voluerit captos ubique quotidie passeres sive in unaquaque regione,
et causam requirere ob quam heri quidem tantos, ac ?pridie tan-
tog, hodie autem iterum tanti sint qui capti sunt: et annectat
passerum numerum ad suam argumentum; nonne seipsum seducit
omnino, et eos qui ei acquiescunt in magnam insaniam cogit,
semper promptis hominibus, ut in talibus amplius quid quam
magistri eorum putentur invenisse!
3. Quid autem si quis interroget nos, si omnis numerus
omnium quse sunt facta, et que fiant, scitur a Deo, et si secundum
illius providentiam unusquisque eorum eam, quse secundum se est,
accepit quantitatem: nobisque consentientibus et confitentibus,
quia nihil omnino horum que facta sunt, et quse fiunt et fient,
scientiam Dei fugit, sed per illius providentiam unumquodque
eorum et habitum, et ordinem, et numerum, et quantitatem acci-
pere et accepisse propriam, et nihil omnino neque *vane, nec ut
provenit factum aut fieri, sed cum magna aptatione et conscientia
sublimi, et esse admirabilem rationem, et vere divinam quse possit
hujusmodi et diseernere, et causas proprias enuntiare: accipiens
a nobis hujusmodi testimonium et consensum, pergat ad hoc, ut
et arenam enumeret et calculos terre, sed et fluctus maris, et
1 Sine Patris vestri voluntate] Volun- — sionem hoc glossema habuisse Latinam
tate in Novi Testamenti Codd. haud legi- — Italicam, dubitare nos non sinunt ΤῈΒ-
mus; legit autem in suo exemplari Tres TULLIANUS td aliquoties ta allegans,
meus, ut εἰ ex his, lib. 5, cap. 22, verbia ὀ Novam. de Trin. cap. 8, Crpr. Ep. 59,
colligüur : Nolente Patre nostro, quiest — Oz. ante medium, aliique. GRABR.
in codis, neque passer cadet in terram. 4 MASS. supplies, ceperit aliquis.
Ante Arabicam quoquc et Persicum ver- 3 Ci. hea the older form, vano.
IMZ EST IMBECILLITATIS. 347
55. Stellas coeli, et causas excogitare numeri qui putatur inventus: LIB. I,
nonne in vanum laborans, et delirus hic talis, et irrationabilis ab GR. 1. xlv.
omnibus qui sensum habent, juste dicetur? Et quo magis preeter EE
ezteros in hujusmodi quzstionibus occupatur, et quo plus aliis
adinvenire se existimat, reliquos imperitos, et idiotas, et animales
vocans, eo quod non suscipiant ejus tam vanum laborem; hoc
magis est insanus et stupidus, tanquam !fulmine percussus, in
nullo cedens Deo; sed per scientiam, quam invenisse *se putat,
*ipsum mutat Deum, et jaculatur sententiam suam super mag-
nitudinem factoris.
Κεφ. n.
Quomodo oportet Parabolas exsolvi.
I. 'O ὑγιὴς νοῦς, kal ἀκίνδυνος, καὶ εὐλαβὴς, καὶ φιλα- Job. amas.
AnOns, ὅσα [μὲν] ἐν τῇ τῶν ἀνθρώπων ἐξουσίᾳ δέδωκεν ὁ ܐܘܐ vi Iren.
Θεὸς, καὶ ὑποτέταχε τῇ ἡμετέρᾳ γνώσει, ταῦτα προθύμως
ἐκμελετήσει, καὶ ἐν αὐτοῖς προκόψει, διὰ τῆς καθημερινῆς
ἀσκήσεως ῥᾳδίαν τὴν μάθησιν ἑαυτῷ ποιούμενος. "Ἔστι δὲ
ταῦτα, τά Te UT ὄψιν πίπτοντα τὴν ἡμετέραν, καὶ ὅσα
φανερῶς καὶ ἀναμφιβόλως αὐτολεξεὶ ἐν ταῖς θείαις γραφαῖς
λέλεκται.
CAP. XL.
1. Sensus autem sanus, et qui sine periculo est, et religiosus,
et amans verum, quz quidem dedit in hominum potestatem Deus,
et subdidit nostrse scientiz, hzec prompte meditabitur, et in ipsis
proficiet, diuturno studio facilem scientiam *eorum efficiens. Sunt
autem hc, quz ante oculos nostros occurrunt, et queecunque
aperte, et sine ambiguo ipsis dictionibus posita sunt ὅ in Serip-
turis: et ideo parabol:e debent non ambiguis adaptari. Sic enim
et qui absolvit, sine periculo absolvit, et parabole ab omnibus
; similiter absolutionem accipient; et a veritate corpus integrum,
et simili aptatione membrorum, et sine 7concussione perseve-
rat. Sed qus non aperte dicta sunt, neque ante oculos posita,
1 Pulmine percussus] Videtur expri- 3 αὐτὸν μεταβάλλει τὸν θεόν.
mere Girecum verbum ἐμβρόντητος, simili 4 Eorum] Αὐτῶν pro ἑαυτῷ. GRABE.
quoque proverbiali voce postea utitur cap. 5 leg. in Sacris Scripturis.
52. FEUARD. ¦ 6 ὃς ἐπιλύει. Soe the Greek text,
3 sc is omitted in the CLERM., Voss. — p. 352, and p. 329,'n. r.
and Merc. 1. MSS., ἣν εὑρηκέναι δοκεῖ. 7 καὶ ἀπταίστως.
348 PARABOLA. SOLVEND/E
L1p. 11.x1,1. copulare absolutionibus parabolarum, quas unusquisque prout vult
MASS 11. adinvenit'; sic enim apud nullum erit regula veritatis; sed
— quanti fuerint qui absolvent parabolas, tante videbuntur veritates
pugnantes semet invicem, et contraria sibimet dogmata statu-
entes, sicut et gentilium philosophorum quzstiones. Itaque
secundum hane rationem, homo quidem semper inquiret nun-
quam autem inveniet, eo quod ipsam inventionis abjecerit disci-
Matt. xxv. δ plinam. Et cum venerit Sponsus, is qui imparatam habet lam-
padem, nulla manifesti luminis claritate fulgentem, recurrit ad eos
qui absolutiones parabolarum in tenebris distrahunt, relinquens
eum qui per manifestam przdicationem gratis donat ad eum
ingressum, et excluditur a thalamo ejus.
2. Cum itaque universe Scripture, et prophetie, et Evan-
gelia, in aperto, et sine ambiguitate, et similiter ab omnibus
audiri possint etsi non omnes credunt, unum et solum Deum, ad
excludendos alios, preedicent omnia fecisse per Verbum suum, sive
visibilia, sive invisibilia, sive ccelestia, sive terrena, sive aquatilia,
sive subterranea, sicut demonstravimus ex ipsis Seripturarum dic-
tionibus; et ipsa autem creatura in qua sumus, per ea que in
aspectum veniunt, hoc ipsum testante, unum esse qui eam fecerit
et regat, valde hebetes apparebunt, qui ad tam lucidam adaper-
tionem cecutiunt oculos, et nolunt videre lumen praedicationis,
sed constringunt semetipsos, et per tenebrosas parabolarum abso-
lutiones unusquisque eorum proprium putat invenisse Deum.
3. Quia enim de excogitato eorum qui contraria opinan-
tur Patre, nihil aperte, ?neque ipsa dictione, neque sine contro-
versia, in nulla omnino dictum sit Scriptura, et ipsi testantur
dicentes, in absconso hzec eadem Salvatorem docuisse non omnes,
sed Saliquos discipulorum, qui possunt capere, et per argumenta, et
ecnigmata, et parabolas ab eo significata intelligentibus. Veniunt
autem ad hoc, ut dicant, alium quidem esse qui przedicatur Deus,
et alium Patrem, qui per parabolas et cenigmata significatur
1 Something condemnatory must be the ARUND. and Mero. 11. MSS. It
supplied, as stultum est; or, perhaps, the
sense was carried on beyond the present
period; e.g. οὕτως dpa [Int. yàp] uer
οὐδενὸς x.7.a., Which then forms the
ἀπόδοσις.
* neque ipsa dictione, omitted by
CLERM., Voss, Mass. and STIER.
but preserved by GRABE, as found in
is no marginal Gloss as the foreign
editors imagine, but the literal trans-
lation of αὐτολεξεί. See p. 347, Gr.
fragm.
3 gliquos, the CLerM. MS. reads
quosdam. The Greek may have had
πλὴν ἄλλους τινας, and the Latin origi-
nally, sed alios quosdam.
EX ANALOGIA FIDEI. 349
Pater. Quia autem parabole possunt multas recipere absolu- 118. 11. αὶ 8.
tiones, ex ipsis de inquisitione Dei affirmare, relinquentes quod ASS. I.
certum, et indubitatum, et verum est, valde preecipitantium se in
perieulum et irrationabilium esse, quis non amantium veritatem
confitebitur? Et numquid hoc est non in petra firma, et valida, Mut vt $5
et in aperto posita sedificare suam domum, sed in incertum
effusze arene? Unde et facilis est eversio hujusmodi eedifica-
tionis.
CAP. XLI.
Quoniam. omnem agnitionem. non possumus habere in
hac vita: et, que sunt que a nobis possunt exsolvi, et
qua sunt que remittuntur Deo fabricatori.
. 1. Hasenres itaque regulam ipsam veritatem, et in aperto posi-
tum de Deo testimonium, non debemus per questionum decli-
nantes in alias atque alias absolutiones ejicere firmam et veram de
Deo scientiam: magis autem, absolutionem quiestionum in hunc
characterem dirigentes, exerceri quidem convenit per inquisitio-
nem mysteri et dispositionis exsistentis Dei, augeri autem in
caritate ejus, qui tanta propter nos fecit et facit, nunquam autem
excidere ab ea suasione qua manifestissime przedicatur, quia hic
solus vere sit Deus et Pater, qui et hunc mundum fecit, et homi-
nem plasmavit, et in sua creatura donavit incrementum: et de
minoribus suis ad majora, quz: apud ipsum sunt, vocans, sicut
infantem quidem in vulva conceptum educit in lumen solis, et tri-
ticum, posteaquam in stipula corroboraverit, condit in horreum.
Unus autem et idem Demiurgus, qui et vulvam plasmavit, et
solem creavit: et unus et idem Dominus, qui et stipulam eduxit,
et triticum augens multiplicavit, et horreum przeparavit. Si autem
omnium que in Scripturis requiruntur absolutiones non possumus
invenire, alterum tamen Deum, preter eum qui est, non requira-
mus. Impietas enim hzc maxima est. Cedere autem hzc talia
debemus Deo, qui et nos fecit, rectissime scientes, quia Scripture
quidem perfectze sunt, quippe !a Verbo Dei et Spiritu ejus dictz;
! A Verbo Dei et Spiritu ejus, Faith eum qui est, non requiramus. This faith
in the doctrine of the Trinity is expressed is evidently expressed as unquestioned
in these words, and in the unity of the and unquestionable, the very essence of
Godhead in others almost immediately Catholic doctrine; and it is the casual,
preceding, alterum tamen Deum, preter and so to speak, unguarded way in which
350 RES CONDITAS IGNORAMUS
LIB. 11. xl, nos autem secundum quod minores sumus et novissimi a Verbo
GR 11. xlvi. Dei et Spiritu ejus, secundum hoc et scientia mysteriorum ejus
xxvule 2 indigemus. |
2. Et non est mirum, si in spiritalibus, et ccelestibus, et !in
his qu:e habent revelari, hoc patimur nos: quandoquidem etiam
eorum qui ante pedes sunt (dico autem que sunt in hac crea-
tura, que et contrectantur a nobis, et videntur, et sunt nobiscum)
multa fugerunt nostram scientiam, et Deo hec ipsa committimus.
Oportet enim eum prz omnibus precellere. Quid enim si tente-
mus exponere causam ascensionis Nili* Multa quidem dicimus, et
fortassis suasoria, fortassis autem non suasoria: quod autem verum
est, et certum, et firmum, adjacet Deo. Sed et volatilium animalium
habitatio, eorum qus veris tempore adveniunt ad nos, autumni
autem tempore statim recedunt, cum in hoc mundo hoc ipsum
fiat, fugit nostram scientiam. Quid autem possumus exponere 6.11
de Oceani accessu et recessu, cum constet esse certam causam!
* Quidve de his quz ultra eum sunt enuntiare, qualia sint? Vel
quid dicere possumus, quomodo pluviz et coruscationes, et toni-
trua, et collectiones nubium, et nebulz, et ventorum 3 emissiones,
et similia his, efficiuntur; annuntiare quoque et thesauros nivium,
“οὐ grandinis, et eorum quz his proxima sunt: que hzc autem
it is advanced, more than any thing else,
that persuades the judgment that the
Catholic Faith is, and always has been
this, ** That we worship one God in
Trinity, and Trinity in Unity." Fku-
ARDENT. aptly remarks, Quando Spiri-
tum sanctum simul cum Filio Dei, sacra-
rum Seripturarum auctorem asserit, plane
eum ease natura Deum omniscium et om-
nipotentem agnoscit.
1 Duplex est Greciemus. Nam et
habent revelari, pro revelatione opus ha-
bent, Greco rite dictum est: et illud, hoc
patimur nos, pro, hoc nobis usu venit.
BILL.
3 Quidve de his, que ultra eum sunt,
enuntiare? Sic Hilarius in finem Psalm.
68, ait, quod mare profunda infinitaque
sui obice mentem humane opinionis exce-
dat, ut neque quid extra se, neque quid
intra sit, sensu persequente capiamus, In-
tellexit vero Irengus per ea, que ultra
=, Oceanum sunt eos qui post ipsum sunt
mundos, quos memorat Clemens Romanus
in Epis. ad Corinth. § 20. In quem
locum plura notavit Cotelerius, inter alios
Treneum nostrum allegans. GRABE. In
the same way AUGUSTIN treats it as a
matter of impossibility that men should
be able to pass across the ocean from
the antipodes, Nimis absurdum cst,
at dicatur, aliquos homines ex hac in
illam partem, Oceani immensitate tra-
Jecta, navigare ac pervenire potuisse. De
Civ. D. xvi. 9.
3 emissiones seems a preferable read-
ing to immissiones of the ARUND. MS.,
but either would accord with the Greek
term, ἐπιῤῥοίαι, which was probably
written by IREN €c8.
* Here the CLERM. MS. reads, et
grandinis et eorum que his proxima,
qua autem hec nivium, but the thesauros
nivium had already been mentioned, and
the ARUND. reading in the text is pre-
ferable.
QUANTO MAGIS CCELESTIA. 351
nubium preeparatio, aut qui status nebule, que autem causa est 118. 11 xu.
per quam crescit luna, et decrescit, aut quz causa aquarum OF. 11. xIvit
1 distantise, et metallorum, et lapidum, et his similium? In his ὑπ} £
omnibus nos quidem loquaces erimus, requirentes causas eorum:
qui autem ea facit solus Deus veridicus est.
9 A 9 ΗΑ ^ , y a 9 , ^
3. Εἰ καὶ ἐπὶ τῶν τῆς κτίσεως Evia μὲν ἀνάκειται τῷ Joh. Damase.
arai.
^ s 4 ܢ ^ 4
Oeo, ἔνια δὲ καὶ εἰς γνῶσιν ἐλήλυθε τὴν ἡμετέραν, τί χαλε- Balloix. Le
ܠ 4 ܠ ^ 9 ^ ^ ^
TOW, εἰ kai τῶν ἐν ταῖς γραφαῖς ζητουμένων, ὅλων τῶν
^. e^ 9? ^ 1 4 9 ’ ܢ
γραφῶν πνευματικῶν οὐσῶν, ἔνια μὲν ἐπιλύομεν κατὰ χάριν
^^ ܠ ܨ 9 , ^^ e^ ܠ ^
Θεοῦ, ἔνια δὲ *avaxeccerat ro. Θεῴ, καὶ ov μόνον αἰῶνι ἐν
^ ܕ 9 1 ^ , EP 4 4
τῷ νυνὶ, ἀλλὰ καὶ ἐν τῷ μέλλοντι: ἵνα ἀεὶ μὲν ὁ Θεὸς
ὃ ὃ , E d 0 δὲ ὃ 4 θ , ܘ ܠ a.
ιδάσκη, ἄνθρωπος de διὰ παντὸς μανθάνη παρα Θεοῦ:
3. 551 ergo et in rebus creature quzdam quidem eorum adja-
cent Deo, qusedam autem et in nostram venerunt scientiam, quid
mali est, si et eorum que in Scripturis requiruntur, universis
Scripturis spiritalibus exsistentibus, queedam quidem absolvimus
secundum gratiam Dei, quedam autem commendamus Deo; et
non solum in hoc seeculo, sed et in futuro: ut semper quidem Deus
doceat, homo autem semper discat que sunt a Deo? Sicut et
. 187.
Apostolus dixit, reliquis partibus destructis, hrec tunc perseverare,
quee sunt, fides, spes, et cantas.
1 Distantie, διαφορᾶς, difference, as
of salt and fresh.
3’ Avaxeloeras] interpres videtur. le-
gisse ἀναθήσομεν ; quod verbum et paulo
post sequitur. GR. or, ἀνατιθέμεθα.
3 εἰ ἄρα.
4 The author seems to misapprehend
the Apostle’s meaning. Faith, Hope
and Charity are said to be gifts that
shall abide in the visible Church to the
end, in contradistinction frum such ephe-
meral χαρίσματα as the gift of tongues,
with their interpretation, inspired pro-
phecyings, &c.; and of these three car-
dinal graces Love is said to be the
greatest, because it shall be the very
substance of the soul’s existence in hea-
ven. But there will be no longer room
for hope, when the substance of things
hoped for shall have become a matter of
* Semper enim fides, que est
fruition ; neither will there be any room
for faith, when the soul shall be admitted
to see God as He is. The author’s state-
ment takes its colouring from the Syriac
version ; for whereas the Greek has ܙܡ
δὲ μένει πίστις, ἐλπὶς, ἀγάπη, the particle
νυνὶ, for the present, marks the transitory
nature of the two first, as S. J. Chry-
sostom says, Hope becomes lost in sight,
and Faith in the fruition of things hoped
for, Wore αὗται μὲν παύονται φανέντων
ἐκείνων, but Love abideth for ever ; it is
God ; which is true of neither Faith nor
Hope. Now this is lost sight of in the
Syriac, which ignores the mui. It
simply says, ܗܠܝܢ ܐܝܢܝܢ ܓܝܪ
ܕܩܠܒܬܪ̈ܢ ΔΌΣ, For these are the three
that abide; and Irenzvus follows the
statement.
1 Cor. xli.
13.
352 FIDES SERVANDA
LiB. 11. «i. ad magistrum nostrum, permanet firma, asseverans nobis quoniam
oR. II. xii. solus vere Deus; et ut diligamus Deum ! vere semper, quoniam ipse
xxviii. olus Pater; et speremus subinde plus aliquid accipere, et dis-
` cere a Deo, quia bonus est, et divitias habens indeterminabiles,
et regnum sine fine, et disciplinam immensam.
4. Εἰ οὖν καθ᾽ ὃν εἰρήκαμεν τρόπον, Ena τῶν ζητημά-
4 ’ ^ ^ 4 4 , e ^ ,
rov ἀναθήσωμεν τῷ Θεῷ, kai τὴν πίστιν ἡμῶν διαφυλάξομεν,
a ^? , ^ ܠ ~ ܠ , e ^ 9 ܙ
καὶ axivduvot διαμενοῦμεν, καὶ πᾶσα γραφὴ δεδομένη ἡμῖν ἀπὸ
Θεοῦ σύμφωνος ἡμῖν εὑρεθήσεται, καὶ αἱ παραβολαὶ τοῖς
διαῤῥήδην εἰρημένοις συμφωνήσουσι, καὶ τὰ φανερῶς εἰρημένα
ἐπιλύσει τὰς παραβολὰς, καὶ διὰ τῆς τῶν λέξεων πολυφωνίας
ἕν σύμφωνον μέλος ἐν ἡμῖν αἰσθήσεται.....
4. Si ergo secundum hune modum quem diximus, quedam
quidem queestionum Deo commiserimus: et fidem nostram serva-
bimus, et sine periculo perseverabimus, et omnis Seriptura a Deo
nobis data consonans nobis invenietur, et parabolz his quze mani-
feste dicta sunt, consonabunt, et manifeste dicta absolvent para-
bolas; et per dictionum ? multas voces unam consonantem melo-
diam in nobis sentiet, laudantem hymnis Deum, qui fecit omnia. c.r;
Ut puta, si quis interrogat, Ántequam mundum faceret Deus,
quid agebat? dicimus quoniam ista responsio subjacet Deo.
Quoniam autem mundus hic factus est *apotelesticos a Deo, tempo-
1 The CL. and An. MSS. omit vere.
energy of nature, whereby ita effects are
3 Multas again is omitted by the
for ever reproduced in unceasing succes-
CLERM. MS., but carelessness is the evi-
dent cause.
3 GRABE proposes to correct the
Latin by the Greek, and to read, una
consonans melodia in nobis sentietur. But
αἰσθάνομαι does not admit of this passive
signification. STIEREN'S solution, there-
fore, is more satisfactory, and the word
should have been rendered as ἀσθήσεται,
the letters of which are the same.
4 ἀποτελεστικῶς, CL. and Voss., but
ARUND. and EDD. apotelestos. ' AworeXec-
θεὶς occurs at p. 101 G. in the sense of
completed, which would give a sufficient
meaning here. God having pronounced
the world from the creation to be very
good. The word may also refer to the vital
sion. So HIppoLytvus, comparing the Ba-
silidian theory ofthe DivineFiliation with
the Aristotelian entelechy or vis viva of the
natural world, says, ὃν λόγον οὖν ' Apu-
roréAns ἀποδέδωκε περὶ τῆς ψνχῆς xai
τοῦ σώματος πρότερος, Βασιλείδης περὶ
τοῦ μεγάλου ἄρχοντος καὶ τοῦ κατ᾽ αὐτὸν
υἱοῦ διασαφεῖ. Thy τε γὰρ υἱὸν ὁ ἄρχων
κατὰ Βασιλείδην γεγέννηκε, τήν τε ψυχὴν
ἔργον καὶ ἀποτέλεσμα, ὡς φησιν εἶναι ὁ
᾿Αριστοτέλης, φυσικοῦ σώματος ὀργανικοῦ
ἐντελέχειαν. Ὥς οὖν ἡ ἐντελέχεια διοικεῖ
τὸ σῶμα, οὕτως ὁ υἱὸς διοικεῖ κατὰ Βασι-
λείδην τὸν ἀῤῥήτων ἀῤῥητότερον Θεόν.
Phil. vit. 24. Again, Simon Magus
affirmed of his ἑστὼς στὰς στησόμενος
(the Philonic Aéyos), that dd» μὲν ἐξει-
DEVITATIS QUZESTIONIBUS. 353
rale initium accipiens, Scripture nos docent: quid autem ante Lis. IL xli.
hoc Deus sit operatus, nulla Scriptura manifestat. ᾿ Subjacet 9R 1I xvi.
ergo hsc responsio Deo: et non ita stultas, et sine disciplina xxviii. δ.
blasphemas adinvenire ? velle prolationes, *et per hoc quod putas te
invenisse materie prolationem, ipsum Deum qui fecit omnia
reprobare.
CAP. XLII.
Ostensio quoniam. Nus Logos, et Logos Nus, et Nus
ipse est Pater omnium: quomodo de emissionibus
eorum, sermo ostendit Patrem compositum, et non
simplicem, nec uniformem: et, quoniam non est
verisimile, Verbum Der tertiam habere a Patre
emissionem.
1. QCoarrATE enim, o omnes qui talia adinvenitis, cum ipse solus
Pater Deus dicatur, qui et vere est, quem vos Demiurgum dicitis;
sed et cum Scripture hune solum sciunt Deum; sed et cum
Dominus hunc solum confitetur proprium Patrem, et alterum
nesciat, sicut ex ipsis ejus verbis ostendemus : quando hunc ipsum
labis dicitis fructum, et ignorantize prolationem, et nescientem
4 quz sint super eum, et quaecunque alia dicitis de eo, considerate
magnitudinem blasphemiz in eum, qui vere est Deus. Graviter
quidem et honeste videmini dicere, vos in Deum credere; dehinc
alterum Deum cum minime possitis ostendere, hunc ipsum, ^in
quem credere vos dicitis, ®labis fructum, et ignorantiz prolationem
pronuntiatis.
2. Hee autem cecitas, et stultiloquium inde provenit vobis,
quod nihil Deo reservetis; sed et ipsius Dei, et Enno ejus, et
κονισθῇ ἐν rats ἐξ δυνάμεσιν, ἔσται οὐσίᾳ,
δυνάμει, μεγέθει, ἀποτελέσματι, μία καὶ
3 kal διὰ τοῦ δοκεῖν σε εὑρηκέναι. ...
αὐτὸν τὸν θεὸν... ἐλέγχειν.
7 αὐτὴ τῇ ἀγεννήτῳ καὶ ἀπεράντῳ δυνά-
pe. Phil. vt. 12, where ἀποτέλεσμα
similarly conveys the idea of active
energy.
1 euljacet, ὑποκεῖται.
3 GRABE in this sentence understands
decet. 1 would prefer to consider velle
as representing τὸ θέλειν, i.e. This an-
sicer i$ in subordination to due reverence
for God, not so the desire to invent, &c.
4 que sint, GRABE has qui sit, but
the reading fullowed is that adopted by
M assvet on the faith of the CLenu. MS.
and it is certainly supported by the
words found at p. 63, τὸν δὲ Δημιουργὺν,
dre ἀγνοοῦντα τὰ ὑπὲρ αὐτόν.
5 in quem, the CLERM. and Voss,
MSS. omit the preposition.
4 Greece, ὑστερήματος καρπὸν καὶ
ἀγνοίας προβολὴν ἀποφαίνεσθε. BILL.
304
118.11. xi. Verbi, et Vite, et Christi nativitates et prolationes annuntiare
GR. II In . xlvii. vultis: et has non aliunde accipientes, sed ex affectione hominum :
xxvii 4 et non intelligitis, quia in homine quidem qui est compositum
animal, capit hujusmodi dicere, sicut preediximus, sensum hominis,
et enneam hominis; et quia ex sensu enncea, de enncea autem
enthymesis, de enthymesi autem logos: (quem autem logon!
! aliud enim est secundum Grzcos logos, quod est principale quod
excogitat ; aliud organum, per quod emittitur logos :) et aliquando
quidem quiescere et tacere hominem, aliquando autem loqui et
operari. ?Deus autem cum sit totus mens, totus ratio, et totus
spiritus operans, et totus lux, et semper idem et similiter exsistens,
sicut et utile est nobis sapere de Deo, et sicut ex Scripturis
discimus, non jam hujusmodi affectus et divisiones decenter erga
eum subsequentur. ?Velocitati enim sensus hominum propter
spiritale ejus non sufficit lingua deservire, quippe carnalis exsistens:
unde et intus *suffugatur verbum nostrum, et profertur non 'de
semel, sicut conceptum est a sensu; sed per partes, secundum
quod lingua subministrare preevalet. Deus autem totus exsistens 6.1%
Mens, et totus exsistens Logos, quod cogitat, hoc et loquitur; et
QUZE RATIONEM EXSUPERANT
1 Aliud enim est ἄς. Existimo eum
velle, quoddam esse verbum. internum,
quod, solo animo concipitur ct retinetur ;
aliud. externum quod ore profertur ac
emittitur. — Hinc enim Lactantius scribit
lib. 4, cap.9. Melius Greci λόγον dicunt,
quam nos verbum. λόγος enim et sermo-
nem significat, et rationem. Et Hierony-
mus ait, λόγον Gracia significare verbum,
orationem, sermonem, rationem, modum,
eupputationem, nonnunquam et pro libro
wsurpari a verbo λέγω, quod est, dico,
sive colligo. FEUARD. TERTULLIAN com-
mences his treatise de Oratione with
the following reference to the complex
idea contained in the Greek term λόγος,
a product, of which Sermo and Ratio
are, so to speak, the factors. Dei Spiri-
tus, εἰ Dei Sermo, et Dei Ratio, Sermo
Rationis, et Ratio Sermonis, οἱ Spiritus,
utrumque Jesus Christus Dominus noster,
&c., where utrumque refers to Spiritus,
and to Λόγος as the combination of
Sermo and Ratio. The entire parenthesis
reads like an interpolation.
3 See p. 111, note 2.
3 GRABE quotes the following paral-
lel passage from the sixth of the Cate-
cheses of Crk. HIER. : ἡ μὲν διάνοια ὀξύ-
rara νοεῖ ἡ δὲ γλῶσσα ῥημάτων δεῖται
καὶ διηγήσεως πολλῆς τῶν μεταξὺ λό-
yuu ἅμα μὲν γὰρ ὀφθαλμὸς χορὸν ἄστρων
παραλαμβάνει πολύν' ἀλλ᾽ ὅταν τὸ καθ᾽
ἕκαστον διηγήσασθαι βουληθῇ τις, τί μόν
ἐστι φωσφόρος, τί δὲ ἕσπερος, τί δὲ τὸ
καθ᾽ ὃν, πολλῶν ἐπιδεῖται τῶν ῥημάτων.
4 Suffugatur, as printed by GBABE,
appears in the two excellent MSS.
Voss. and CLERM. The meaning evi-
dently is this, that the idea formed in
man’s intellect as an instantaneous act,
can only be enounced in a successional
manner by word of mouth; the internal
λόγος can only be disclosed piecemeal.
Perhaps suffragatur is the true reading,
ψηφίζεται, or some such word being in
the Greek, meaning decides. Suffugium,
δύσπνοια, GR. The AR. and MERC. II.
MSS. have suffocatur.
5 de semel, ἐφάπαξ.
DEO RESERVANDA. 355
quod loquitur, hoc et cogitat. Cogitatio enim ejus Logos, et ܬܐܡ .8.11ܐܝܐ
Logos Mens, et omnia concludens Mens, ipse est Pater. GR. II xiviil
3. Qui ergo dicit mentem Dei, et prolationem propriam "^
menti donat, compositum eum pronuntiat, tanquam aliud quiddam
sit Deus, aliud autem principalis Mens exsistens. Similiter autem
rursus et de Logo, tertiam ! prolationem ei a Patre donans: unde
et ignorat magnitudinem ejus; porro et longe Logon a Deo
separavit. Et propheta quidem ait de eo: Generationem ejus Esai. uit. 8.
quis enarrabit ? Vos autem generationem ejus ex Patre divinantes,
et verbi hominum per linguam factam prolationem transferentes in
Verbum Dei, juste detegimini a vobis ipsis, quod neque humana,
158. nec divina noveritis. — Irrationabiliter autem inflati, audaciter
inenarrabilia Dei mysteria scire vos dicitis; quandoquidem et
Dominus, ipse Filius Dei, ipsum judicii diem et horam concessit
scire solum Patrem, manifeste dicens : ?.De die autem illa, et hora Marc. xiii. 88,
nemo acit, neque Filius, nisi Pater solus. Si igitur scientiam diei
illius Filius non erubuit referre ad Patrem, sed dixit quod verum
est, neque nos erubescamus, quie sunt in qusestionibus majora
secundum nos, reservare Deo. Nemo enim super magistrum est.
4. Si quis itaque nobis dixerit : Quomodo ergo Filius prolatus
a Patre est? dicimus ei, quia prolationem istam, sive generationem,
3give nuncupationem, sive adapertionem, aut quolibet quis nomine
vocaverit generationem ejus inenarrabilem exsistentem, nemo novit ;
non Valentinus, non Marcion, neque Saturninus, neque Basilides,
neque angeli, neque archangeli, neque *principatus, neque potesta-
tes, nisi solus qui generavit Pater, et qui natus est Filius. Inenar-
rabilis itaque generatio ejus cum sit, quicunque nituntur genera-
tiones et prolationes enarrare, non sunt compotes sui, ea quie
inenarrabilia sunt enarrare promittentes. Quoniam enim ex
cogitatione et sensu verbum emittitur, hoc utique omnes sciunt
7. homines. Non ergo magnum quid invenerunt, qui emissiones ex-
cogitaverunt, neque absconditum mysterium, si id quod ab omni-
bus intelligitur, transtulerunt in unigenitum ` Dei Verbum: et quem
inenarrabilem et innominabilem vocant, hune, quasi ipsi obstetri-
caverint, primze generationis ejus prolationem et generationem
Vile. a Patre; Bythus, Nous, Logos. 3 3 κλῆσιν ἡ ἀνακάλυψιν.
? Again we read a defective text, 4 The CLERM. MS. confirms GRABE'S
owing to the writer's custom of quoting reading, principatus, which STIEREN is
from memory; the words neque angeli mistaken in referring to the sole autho-
in celo, represented in every known text — rity of the ABuND. MS.
and version, are omitted. 5 The CLERM. MS. has Deum. *
LIB. 11. xlii.
356 QUZE RATIONEM EXSUPERANT
enuntiant, assimilantes eum hominum verbo emissionis. Hoc
GR. II. xlviii, i i im di :
K.ILxlvill, autem idem et de substantia materia dicentes, non peccabimus,
xxviii. 7.
Ps. cix. 2.
1 Cor. ii. 10.
1 Cor. xii. 4,
b, 6.
1 Cor. xiii. 9.
quoniam Deus eam protulit. Didicimus enim ex Seripturis,
principatum tenere super omnia Deum. Unde autem, vel quem-
admodum emisit eam, neque Scriptura aliqua exposuit, neque nos
! phantasmari oportet, ex opinionibus propriis infinita conjicientes
de Deo; sed agnitionem hanc concedendam esse Deo.
CAP. XLIIT.
Quomodo Dominus quadam concedit Patri, et que causa
est propter quam diem et horam a nemine altero
cognosci ait, nisi a solo Patre.
1. SiuiriTER autem et causam propter quam, cum omnia a Deo
facta sint, quedam quidem transgressa sunt, et abscesserunt a
Dei subjectione ; quzedam autem, imo plurima, perseveraverunt et
perseverant in subjectione ejus qui fecit: et cujus nature sunt
quze transgressa sunt, cujus autem naturze quie perseverant, ?cedere
oportet Deo et Verbo ejus, cui et soli dixit: Sede a deztris meis,
quoadusque ponam inimicos tuos suppedaneum pedum tuorum.
Nos autem adhuc in terra conversantes, nondum assidentes throno
ejus. Etsi enim Spiritus Salvatoris, qui in eo est, scrutatur omnia,
et altitudines Dei, sed quantum ad nos, divisiones gratiarum sunt,
et divisiones ministeriorum, et divisiones operationum, et nos super
terram, quemadmodum et Paulus ait, ez parte quidem cognoscimus,
et ex parte prophetamus. | Sicut igitur ex parte cognoscimus, sic
et de universis quzestionibus concedere oportet ei, qui ex parte
preestat nobis gratiam.
2. Quoniam quidem transgressoribus ignis seternus przepa-
ratus est, et Dominus manifeste dixit, et relique demonstrant
Scripture. Et quoniam presciit Deus hoc futurum, similiter
demonstrant Scripture, quemadmodum et ignem seternum his qui
1 Phantasmari. The translator in
despair of expressing exactly the force
of φαντάζεσθαι, invented the barbarous
term in the text, the genuineness of
which scarcely admita of any doubt;
unless indeed the translator wrote phan-
tasiari? the analogy of which is not so
harsh ; but cf. plasmare.
3 So the CLERM. MS. Cedere ex
Feuard. margine et MS. Voss. reposui
pro credere, quia moz sequitur: Sic et
de universis questionibus concedere
oportet ei. £t iterum: Dimittere itaque
oportet agnitionem hanc Deo. Denrque
sequenti p. Tales qusestiones conceda-
mus Deo. GRABE.
DEO RESERVANDA. 357
transgressuri sunt, preparavit ab initio: ipsam autem causam
nature transgredientium, neque Scriptura aliqua retulit, nec
Apostolus dixit, nec Dominus docuit. Dimittere itaque oportet :
agnitionem hanc Deo, quemadmodum et Dominus hore et diei ;
nec in tantum periclitari, uti Deo quidem concedamus nihil, ! et
hzec ex parte accipientes gratiam. In eo autem cum quarimus quz
sunt super nos, et in quze attingere nobis non est, nec in tantam
audaciam venire uti pandamus Deum et que nondum inventa
sunt, quasi jam invenerimus per emissionum vaniloquium ipsum
omnium factorem Deum, et de defectione et ignorantia *asserere
substantiam habuisse, et sic impium adversus Deum fingere argu-
mentum. Post deinde nullum habent testimonium ejus figmenti,
quod recens ab eis adinventum est, aliquando quidem per numeros
quoslibet, aliquando autem per syllabas, nonnunquam autem et
per nomina: est autem quando et per eas quz in literis sunt
literas, aliquando autem et per parabolas non recte exsolutas, vel
per suspiciones quasdam *consistere conari eam fabulosam enar-
rationem, quze sit ab eis effictitia.
3. Etenim si quis exquirat causam, propter quam in omnibus
Pater communieans Filio, solus scire horam et diem a Domino
manifestatus est, neque aptabilem magis, neque decentiorem, nec
sine periculo alteram quam hanc inveniat in przsenti, *quoniam
enim solus verax magister est Dominus, ut discamus per ipsum
super omnia esse Patrem. Etenim °Pater, ait, major me est.
. Et secundum agnitionem itaque przpositus esse Pater annun-
tiatus est a Domino nostro ad hoe, ut et nos, in quantum in
6figura hujus mundi sumus, perfectam scientiam et tales questio-
nes concedamus Deo: et ne forte quzxrentes altitudinem Patris
investigare, in tantum perieulum incidamus, uti quzramus, an
super Deum alter sit Deus.
4. Siautem quis amans contentionem, contradictor fuerit his
que a nobis dicta sunt, et his que ab Apostolo relata sunt,
! καὶ ταῦτα, et quidem.
2 Asserere— fingere. | Mallem legere
asserentes, et fingentes; alioqui enim con-
structio est valde anomala: adeo ut sus-
picio subeat, unum alterumre verbum
infercidisse. GRABE. 1 ASSUET supplica
some such words as absurdum est. The
following restoration is offered in lieu
of comment; ἐν τούτῳ δὲ ζητοῦντες τὰ
ΥΟΙ͂,. 1.
ὑπὲρ ἡμᾶς, καὶ εἰς ἃ φθάνειν ἡμῖν οὐκ
ἔνεστι, οὐδὲ εἰς τόσην καταντῆσαι τόλμην,
ὥστε ἀνακαλύπτειν τὸν θεόν... καὶ βε-
βαιοῦσθαι ... καὶ δυσσεβῆ οὕτω...
εἶσθαι λόγον. 192.
3 consistere, συστῆσαι.
4 quoniam, ὅτι γάρ. GRABE.
5 The CLEBX. MS. omits Pater.
6 ἐν σχέσει.
To
23
LIB. 1].
xliii. 9.
GR. II. atx.
MASS I
xxviil a
Joh. xiv. 28.
LIB. IL
xliii.
958 RECAPITULATIO
quoniam ex parte cognoscimus, et ex parte prophetamus, ' putet se
ܐ . ܐ : .4
GR. II. xlix. non ex parte, sed universaliter universam cepisse eorum quze sunt
M"i.* agnitionem, Valentinus aliquis exsistens, aut Ptolem:eus, aut Da-
1 Cor. xiii. 9. gilides, vel aliquis eorum qui altitudines Dei exquisisse se dicunt;
non in ea qu:e. invisibilia sunt, vel quze ostendi non possunt, cum
inani jactantia decorans semetipsum, plus quam reliquos se
agnovisse glorietur: sed causas eorum quz in hoc sunt mundo,
quas nos non scimus, ut puta numerum capillorum capitis sui, et
de his qui quotidie capiuntur passeres, et de reliquis non provisis
a nobis, diligenter exquirens, et a Patre discens annuntiet nobis,
ut *ei de majoribus quoque credamus. Si autem ea quie in manibus
sunt, et ante pedes, et in oculis, et terrenis, et przecipue disposi-
tionem capillorum capitis sui, nondum sciunt ii qui sunt perfecti,
quemadmodum eis de spiritalibus, et superccelestibus, et de his
*quee super Deum vana persuasione *confirmant, credemus? Et
tanta quidem de numeris et de nominibus, et de syllabis, et quizes-
tionibus eorum que sunt super nos, et de eo quod improprie
exponant parabolas, a nobis 5sit dictum, quandoquidem 9a te plura
dici possint.
CAP. XLIV.
De natura, anima.
Quoniam secundum illorum sermonem, cum anime ser-
ventur, necesse est et corpora participare salutem.
1. Reverramur autem nos ad reliqua que sunt eorum argumen-
tationis. In consummatione enim dicentes ipsorum Matrem intra
Pleroma regredi, et recipere sponsum suum Salvatorem ; se autem
quoniam spiritales esse dicunt, 7exspoliatos animas, et spiritus in-
tellectuales factos, sponsas futuros spiritalium angelorum: Demiur-
1 Suppl. et.
3 The CLERM. MS. has eidem, but
GRABE'S text is retained as being more
merito deest. (GRABE.
with the CLERM. MS.
4 confirmant, βεβαιοῦνται.
The text agrees
easily restored in Greek.
3 Que super Deum. In omnibus
edit. legitur: quie sunt ad Deum. Sed
in veteri Cod. Feuardentii et MS. Voss.
recle super loco ad legitur, suffragante
quodammodo MS. Arundel. in quo sr
cum signo abbreviationis exstat, ܐ sunt
C The Greek construction of the
singular verb after a neuter plural.
6 The CLERX. copy reads aute.
7 exspoliatos, 80 MABSSUET corrects
GRABE'S erspoliatas; the Greek having
ἀποδυσαμένους τὰς Wuxds, p. 59, where
many of these terms are found.
PRIORUM. 359
9. gum autem, ! quoniam animalem dicunt, in Matris locum cessurum :
justorum autem animas requiescere in medietatis loco psychice : di-
centes similia ad similia congregari, spiritalia ad spiritalia, materia-
lia autem in materialibus perseverare, contraria sibi ?diffiniunt, ani-
mas jam non propter substantiam in medietatem ad similia dicentes
succedere, sed propter operationem, justorum quidem dicentes illuc
succedere, impiorum autem remanere in igne. Si enim propter
substantiam omnes succedunt animz in refrigerium, et medietatis
sunt omnes secundum quod sunt anim:e, cum sint ejusdem substan-
ti:e, et superfluum est credere, superflua autem et ?discessio Salva-
toris. Si autem propter justitiam, jam non propter id quod sint
animee, sed quoniam sunt juste. Si autem anime que periturze
essent inciperent nisi just:ze fuissent, justitia potens est salvare
et corpora; quid utique non salvabit, qua et ipsa participaverunt
justiti:e? Si enim natura et substantia salvat, omnes salvabuntur
anims ; si autem justitia et fides, quare non salvet ea qu:e 5similiter
LIB. 11.
xliv. 1.
GR. 1T. 1.
MASS, 11.
xxix. }.
1 These three words are not repre-
sented in the Greek text, p. 59.
2 διορίζουσι.
5 Dizcessio. Hoc loco excuti mihi
non potest, quin pro discessio, reponendum
sit, descensio, κάθοδος. BiLL. Perhaps
the author may have written xe»; δὲ ἡ
διὰ τοῦ Σωτῆρος καταλλαγή, when διὰ
being omitted, the change from καταλ-
λαγὴ to ἀπαλλαγὴ would follow easily.
4 There is a manifest corruption of
the text, though it is not easy to say
exactly where. GRABE'8 notion (adopted
without acknowledgment by MassveEt)
is given in his own words. He says,
Nullum nostrorum. MSS, exemplarium.
huic loco medelam affert. A ferat itaque
conjectura, — Puto. nempe, Interpretem
more suo scripsisse: "Si autem anime
perire inciperent, nisi just fuissent dc."
(quomodo si legatur omnia bene se habent)
alium vero Graecum phrasin, perire in-
ciperent, explicaturum in margine appo-
suisse: que periture essent; quc inde
tn texhum trrepserunt, The emendation
is ingenious, but it is well to look at
the words through the Greek, which
might run aa follows: εἰ δὲ al ψυχαὶ
ἀπολεῖσθαι ἔμελλον, εἰ μὴ δίκαιαι ἂν
ἦσαν, ἡ δικαιοσύνη δυνατῶς ἔχει σώζειν
τά τε σώματα, of which the translation
would be, Si autem anime periture
esse inciperent, nist juste fuissent, &c.
The relative gue may have been intro-
duced as at after the final syllable of
ψυχαί, and esse may easily have been
written by a careless writer with the
terminal sound of inciperent. Instead of
quid utique, the reading of the CLER-
MONT MS. restored by MASSUET, every
other text has gue utique, but both
quid and que may have originated in
qui, the Greek text having continued,
πῶς ye οὐ σώσει kal rà τῆς δικαιοσύνης
μετεσχηκότα.
5 The argument is this, that if souls
are saved qua intellectual substance,
then all are saved alike ; but if by reason
of any moral qualities, then the bodies
that have executed the moral purposes
of the soul, must also be considered to
be heirs of salvation. Hence tn tncor-
ruptelam is required in this sentence,
which would thus read in Greek, τὰ
ταῖς ψυχαῖς ὁμοίως els τὴν ἀφθαρσίαν
χωρεῖν μέλλοντα σώματα. Perhaps eis
was omitted, and χωρεῖν used as capere.
This would account for in corruptelam.
23—2
360 PER RECAPITULATIONEM
Lip.1. cum animabus in corruptelam [ὖ, incorruptelam] cedere inci-
Mast 0 piunt corpora? Aut enim impotens, aut injusta apparebit !in
hujusmodi justitia, si qusedam quidem salvat propter suam partici- «x
pationem, queedam autem non.
2. Quia enim in corporibus perficiuntur ea que sunt justitiz,
manifestum est. Aut universe itaque animze necessarie succe-
dent in medietatis locum, et Judicium nusquam; aut et corpora,
quee participaverunt justitie, cum animabus quz similiter partici-
paverunt, obtinebunt refrigerii locum, siquidem potens est justitia
iluc transducere ea quze participaverunt ei; et verus, et firmus
emerget de resurrectione corporum sermo, quem quidem credi-
mus nos: quoniam et mortalia corpora nostra custodientia justi-
tiam resuscitans Deus, incorrupta et immortalia faciet. Deus enim
Joh. Damase. ®) ܕܘܗ κρείττων ὁ Θεὸς, καὶ παρ᾽ αὐτῷ τὸ θέλειν, ὅτι ἀγαθός
A , A ܢ 9 o
Lee. ἐστι" καὶ τὸ δύνασθαι, ὅτι δυνατός" καὶ TO ἐπιτελέσαι, ὅτι
Halloix. »
Iren. evTopos eee
melior est quam natura, habens apud semetipsum velle, quoniam
bonus est: et posse, quoniam potens est: et perficere, quoniam
dives et perfectus est.
CAP. XLV.
Ostensio quod anime eorum secundum suas regulas,
sive argumentum, non possit participare salutem.
Hr autem secundum omnia contraria sibi dicunt, non omnes.
animas in medietatem succedere definientes, sed solas quse sint
justorum. Naturaliter enim et secundum substantiam emissa
esse tria genera dicunt a Matre: primum quod quidem sit de
aporia, et tzedio, et timore, quod est materia: 3. alterum autem de
impetu, quod est animale: quod autem enixa est secundum visio-
nem eorum qui circa Christum sunt angeli, quod est spiritale.
° Si igitur illa quod enixa est, omni modo intra Pleroma ingredi-
1 Suppl. rebus, ἐν τοιούτοις, STIEREN.
3 Alterum autem de impetu, quod est
animale. Superius p. 41. Td δὲ ἐκ τῆς
ἐπιστροφῆς, ὃ ἦν ψυχικόν. Alterum
vero de conversione, quod erat animale.
Ex quibus liquet, per impetum hic intelli-
gendum esse motum, quo mater Achamoth
se convertebat ad lumen, vel ad cum, qui
vilam ipsi dederat, GRABE. But ἐξ
ὁρμῆς is preferable; see p. 33.
3 Si igitur il'a. There is a manifest
corruption in the text, referrible partly
to an erroneous reading followed by the
translator, and partly to the negligence
REFUTATIO. 361
untur, quoniam spiritale est, quod autem est materiale, residet LIB. II. xiv.
deorsum, quoniam est materiale, ! et exardescente eo qui inest ei MASS 8. IL
igne, consumetur in totum: animale quare non totum in medie- ————
tatis locum cedet, in quem et Demiurgum mittunt? Quid autem
est illud quod cedet eorum intra Pleroma! Animas enim in
medietatem perseverare dicunt: corpora autem, quoniam materia-
lem habent substantiam, in materiam resoluta ardere ab eo qui in
ea est ignis; corpore autem ipsorum corrupto, et anima rema-
nente in medietate, nihil jam relinquetur ex homine quod intra
Pleroma cedat. Sensus enim hominis, "mens, et cogitatio, et
intentio mentis, et ea quze sunt hujusmodi, non aliud quid preter
animam sunt; sed ipsius animz motus, et operationes, nullam
sine anima habentes substantiam. Quid ergo adhuc erit eorum
quod suecedit in Pleroma? Et ipsi enim, in quantum quidem
animse sunt, remanent in medietate; in quantum autem corpus,
cum reliqua ?materia ardebunt.
CAP. XLVI.
Quoniam in nullo potest interior illorum. homo super-
gredi Demiurgum: et quoniam, non est verisimile,
hos quidem spiritales esse, Demiurgum autem ani-
malem.
]. Er his sic se habentibus, super Demiurgum se ascendere
dicunt insensati: et secundum hoc quod se meliores pronuntiant
illo Deo qui coelos, et terram, et maria, et omnia que in eis
sunt fecit et ornavit, et semet quidem spiritales esse volunt,
inhonorate eum sint ‘carnales propter tantam suam impietatem;
of later scribes. The ἀπόδοσις in the
sequel quod autem est materiale, indicates
quod quidem in the πρότασις, or rather
ὁ μὲν in the original; but the translator
seems to have read d μὲν followed by ὁ
δέ, and having rendered the former
particles illa quidem, some transcriber
afterwards brought the version more
into conformity with the general con-
struction by changing quidem into quod.
The false concord enixionem quod may
be compared, pp. 365, τ; 367, 1. But
this arises out of κύημα & Cf. 1, i.12,13.
1 ef, the copula is carelessly omitted
in the CLERM. MS. Cf. 366, n. 3.
3 mens is omitted in the CLERM. MS.
and eeneus is the translation of γοῦς.
3 materia is not found in the CLERM.
MS., and the Voss. copy has accordingly
substituted reliquo; but it would be
difficult to give any more probable Greek
equivalent than μετὰ τῆς ἄλλης ὕλης.
See p. 48, and p. 59, n. 4.
4 The MSS. all read carnes. I pro-
pose therefore, driuns ὄντες σαρκός, 8
honorate cum sint carnis.
362 VANA ILZERETICORUM
LIB. n. xlvi.
GR. II. liii.
MASS. II.
xxx. 1.
qui autem fecit angelos suos spiritus, et induitur lumine quemad-
modum pallium, et velut in manu tenet gyrum terre, ad quem
inhabitantes eam velut locustze sunt deputati, et univers:e spiri-
talis substanti:e Demiurgum et Dominum animalem esse dicentes:
indubitate et vere suam ostendunt insaniam, et velut vere de toni-
truo percussi super eos qui fabulis referuntur Gigantes, extollentes
sententias adversus Deum, przesumtione vana et instabili gloria cs
tumidi, quibus universe terrze 1 elleborum non sufficit ad expur-
gationem, uti evomant tantam suam stultitiam. ? Meliorem enim
ex operibus oportet ostendi. Unde igitur semetipsos ostendunt
Demiurgo meliores, (uti et nos ad impietatem propter necessita-
tem sermonis devergamus, Dei et insanorum hominum compara-
tionem facientes, et in argumentationem eorum descendentes,
&epe per propria ipsorum dogmata arguentes eos: sed nobis
quidem propitius sit Deus; non enim illis eum comparantes,
sed arguentes, et evertentes illorum insaniam, dicimus h:ec), ‘ad
quos stupescunt multi insensatorum, quasi plus aliquid *ipsa veri-
tate ab eis possent discere?
$. Et illud quod scriptum est, Quaerite, et invenietis, ad hoc v!
dictum esse interpretantur, uti super Demiurgum semetipsos
adinveniant, majores et meliores vocantes semetipsos quam Deum,
et semetipsos spiritales, Demiurgum autem animalem: et propter
hoc, superascendere eos super Deum: et se quidem intra Pleroma
cedere, Deum autem in medietatis loco. Ab operibus itaque
ostendant semetipsos Demiurgo meliores; non enim in eo quod
dicitur, sed in eo quod est, melior ostendi debet.
Ps. ciii. 2, 4.
Esai. xl. 12,
22.
Matt. vil. 7.
Münter. ^ , ^T
Fragm. Patr. Οὐκ ἐν τῷ λέγειν, ἀλλ᾽ ἐν τῷ εἶναι ὁ κρείττων δείκνυσθαι
p. δά. ὀφείλει [7 2 φιλεῖ].
3. Quod igitur opus monstrabunt per semetipsos a Salvatore,
sive a Matre ipsorum factum, aut majus, aut splendidius, aut ra-
tionabilius his que facta sunt *ab hoc, qui hee omnia disposuit
1 IREN£ZUS was evidently a reader
of Horace, and had in his mind the
Horatian, tribus A nticyris caput insana-
bile. (A. P. 300.)
3 κρείττων. The CLERM,, AR. and
Merc. rr. MSS. Melior. The Edd.
have AMelorem. Compare the Greek
fragment below, and its translation.
3 Grace, πρὸς obs κεχήνασι πολλοὶ
τῶν ἀνοήτων. BILL.
4 Cf. p. 3.
5 Hoc fragmentum Fridericus Mün-
(erus. € Codice Vaticano MDLIII, quo
continentur Cafenee, exscripsit et frag-
mentis. Patrum Grec. (Fasc. 1. p. 54)
publici. juris fecit. In Codice citatum
est. fragmentum. his verbis: τοῦ ἁγίου
Elpnvaiov ἐκ ToU B' éAéyxov καὶ dra-
τροπῆς THs ψευδωνύμον γνώσεως. ©.
¢ The Hebrew comparative.
PRZESUMTIO. 803
Quos ecelos firmaverunt? quam terram solidaverunt? quas emiserunt 11.1.2.
stellas? vel quz luminaria elucidaverunt? quibus autem circulis in- GR. IE un.
freenaverunt ea? vel quas pluvias, vel frigora, vel !nives, secundum ****
tempus, et secundum unamquamque regionem aptabilia, adduxerunt
terrze?* Quem autem calorem et siccitatem e contrario apposuerunt
eis? aut que flumina abundare fecerunt? quos autem eduxerunt fon-
tes ? ˆ quibus autem floribus et arboribus adornaverunt eam quze est
sub colo? vel quam multitudinem animalium formaverunt, partim
quidein rationabilium, partim autem irrationabilium, universorum
forma ornatorum? Et reliqua omnia quz per virtutem Dei
sunt constituta, et sapientia ejus gubernantur, quis poterit per
singula enumerare, vel investigare magnitudinem sapientie ejus,
qui fecit, Dei? Quid autem illa que super coelum, et quee non
preetereunt, ?quanta sunt, Angeli, Archangeli, Throni, Domina-
tiones, Potestates innumerabiles? Adversus quod igitur unum
opus ex his semetipsos e contrario constituunt? Quid tale osten-
dere habent per semetipsos, vel a semetipsis factum, quando et
ipsi hujus factura et plasmatio sint? Sive enim Salvator, sive
Mater ipsorum (ut propria ipsorum dicamus, per sua ipsorum
propria mendaces eos arguentes) usa est hoc, ut dicunt, ad facien-
dam imaginem *eorum qu:e intra Pleroma sunt, et * contemplationis
universe: quam vidit circa Salvatorem ; tanquam meliore hoc, et
aptabiliore ad faciendam voluntatem suam per eum, usa est: tan-
torum enim imagines nequaquam per inferiorem, sed per meliorem
" deformavit.
4. Erant enim et ipsi tunc, *sicut ipsi dicunt, exsistentes con-
ceptio spiritalis secundum "contemplationem eorum qui *erga
Pandoram sunt satellites dispositi. Et hi quidem ?vacui perse-
verabant, nihil per eos perficiente Matre; !?vel per Salvatorem
1 nives. MASSUET and STIEREN 5 deformavit, as elsewhere, is the
have universa, but InEN.E£US plainly has
in his mind the sublime words of Job
ch. xxxviii, without directly quoting
them, with which GRABE’s reading nives
entirely harmonises.
3 Τίσι ἄνθεσιν ἐκόσμησαν τὴν ὑπ᾽
οὐρανοῦ, id est, τὴν γῆν, terram. BILL.
# quanta. Qualia ponere debuisset
Interpres. GRABE.
* .fones is so often expressed as a
feminine noun, that earum in the CLERM.
copy is by no means an improbable
reading.
translation of ἐξεμόρφωσε.
5 sicut ipsi. The CLERM. MS. has
simply sicuti, the Voss. copy has
ipsi.
7 θεωρίας, cf. pp. 41, 50.
8 erga, περί.
9 The punctuation is altered by
placing a semicolon after Matre, instead
of a comma, as in GRABE’s edition.
MASSUET rejects even this, and puts in
a parenthesis (nihil... Salvatorem). See
next note.
10 vel is cancelled by MASSUET, and
364 IN DEMIURGUM
LIB ;ܐܐܐ 4 inutilis conceptio, et ad nihilum apta, nihil enim per eos apparet
MASSIL factum. Qui autem emissus est secundum eos Deus, inferior
— — —— ipsis exsistens secundum argumentationem eorum, animalem enim
eum esse volunt, in omnia operator, et efficax, et aptabilis fuit,
uti per eum omnium imagines fierent : et non tantum que viden-
tur hee, sed et invisibilia, Angeli, Archangeli, Dominationes,
Potestates, et Virtutes, per hunc omnia facta sunt, videlicet velut
per meliorem, et qui possit voluntati deservire. Nihil autem per
hos Matrem apparet fecisse, quemadmodum et ipsi confitentur;
uti juste quis :estimet eos abortum fuisse male parientis Matris
ipsorum, Non enim obstetrices eam obstetricaverunt, et propterea
velut abortum projecti sunt, in nihilum utiles, ad nullum opus
facti Matri. Et semet meliores vocant eo per quem tanta et
talia facta sunt et disposita, quando et per suam argumentationem
!perquam inferiores multum inveniuntur. Ac velut duo ferramenta
operaria, vel organa duo cum sint, ex quibus alterum quidem
semper in manibus et in usu artifex habeat, et per illud faciat
quanta velit, et ostendat artem et sapientiam suam; alterum
autem vacuum atque otiosum perseveret, et sine operatione, per
quod nihil omnino apparet faciens artifex, et in nullam actionem
eo utens: deinde dicat quis inutile hoc et vacuum atque otiosum
melius esse et pluris illo quo utitur in opere, per quod et glorifica-
tur ipse artifex: hic igitur ? hebes esse juste arbitrabitur qui sit
talis, et mentis sux non compos. Sic autem et hi, semet spiritales
et meliores dicentes, et Demiurgum animalem, et propter hoc
superascendere, et intra Pleroma penetrare ad viros suos, sunt
enim foeminze quemadmodum ipsi confitentur, Deum autem in-
feriorem et propter hoc manere in medietate, et hujus nullam
ostensionem afferentes: qui enim melior est, ex operibus osten-
ditur: omnia enim opera a Demiurgo facta sunt; per semetipsos
autem nihil dignum ratione factum ostendere habentes, insani
sunt summa et insanabili insania.
δ. Si autem contenderint dicere, quoniam quzecunque sunt
quidem materialia, ut puta colum, et universus qui infra 65
continetur mundus, a Demiurgo facta sunt; quotquot autem
spiritaliora his, illa que sunt super ccelum, ut puta Principia,
STIEREN copies him ; and it is not found εἰς οὐδὲν χρησίμη.
in the CLERX. copy ; still the other MSS. 1 μάλα σφόδρα ἐλάττους.
have it, and it is therefore retained ; the 3 The MSS. agree in the false read-
Greek may have been, καὶ ἡ διὰ τοῦ ing habens.
Σωτῆρος [θεωρίας sc.] σύλληγις κενὴ, καὶ 5 eum, οὐρανόν, sc.
€SE LIBRA
OF THE 44
UNIVERS Ty
ܘ /
365
o
ALIFGE ἡ
Potestates, Angeli, Archangeli, Dominationes, Virtutes, per spi- L1B. IL xlvi.
es. ritalem enixionem, !quod semetipsos esse dicunt, facta sunt: GR OR ἢ liv.
primo quidem ex ?dominicis Scripturis ostendimus, omnia quie ܝ
preedicta sunt, visibilia et invisibilia, ab uno Deo facta. Non enim
sunt magis idonei hi quam Scripture : nec relinquentes nos eloquia
Domini, et Moysem, et reliquos prophetas, qui veritatem przeco-
naverunt, his credere oportet, sanum quidem nihil dicentibus,
instabilia autem delirantibus. Deinde etiam si per ipsos ea quz
sunt super coelos, facta sunt; dicant nobis, quz sit invisibilium
natura, enarrent numerum Angelorum, et ordinem Archange-
lorum, demonstrent Thronorum sacramenta, et doceant diversita-
tes Dominationum, Principatuum, et Potestatum atque Virtutum.
Sed non habent dicere: non ergo per eos facta sunt. Si autem a
Demiurgo facta sunt hee, sicut et facta sunt, et sunt spiritalia et
sancta; non est ergo animalis hic qui spiritalia perfecit, et soluta
est illorum magna blasphemia.
BLASPIHEMIA.
CAP. XLVII.
De assumtione Apostoli «usque ad tertium colum; et
cur dixit, swe in corpore, sive extra corpus: nec-
non, ostensio quod non sit animalis Demiurgus.
1. QvoniamM enim sunt in colis spiritales conditiones, universse
clamant Scriptura, et Paulus autem testimonium perhibet, quo-
niam sunt spiritalia, usque ad tertium collum raptum se esse sco xii. s,
significans Set rursum, delatum esse in paradisum et audisse verba
inenarrabilia, quze non licet homini loqui. Et quid illi prodest,
aut in paradisum introitus, aut usque in tertium collum assumtio,
cum sint omnia illa sub potestate Demiurgi, si eorum qus super
Demiurgum dicuntur mysteriorum speculator et auditor inciperet
fieri, quemadmodum audent quidam dicere? Si enim uti eam que
est super Demiurgum disceret dispositionem, nequaquam in his
quze sunt Demiurgi remansisset, ne ipsa quidem.universa per-
speculatus, (restabat enim ei adhuc secundum illorum sermonem
‘quartum coelum, uti appropinquaret Demiurgo, et subjectam
1 Compare p. 360, 3. from the third heaven to which S. Paul
3 i.e. κυρίων γραφῶν. was admitted, and which in the entire
3 et rursum, and again, in other series would make the seventh. Restabat
«corde, not, on another occasion. indicates this interpretation, by way of
* quartum colum, i.e. reckoning balance of the entire hebdomad.
866 NON HZERETICI SPIRITALES.
septenationem videret), sed reciperetur fortasse vel usque ad
iv. medietatem, id est ad Matrem, uti ab ea disceret que sunt intra
Pleroma. Poterat enim qui est intus homo ejus, qui et loquebatur
in eo, invisibilis exsistens, quemadmodum dicunt, non tantum usque
ad tertium ccelum, sed 'et usque ad Matrem illorum pervenire. Si
enim se, hoc est ipsorum hominem, statim supergredi dicunt
Demiurguin, et abire ad Matrem, multo magis utique ? Apostoli
homini hoc evenisset : nec enim prohibuisset illum Demiurgus, jam
et ipse subjectus Salvatori, ut dieunt. Si autem et prohibuisset,
nihil profecisset; non enim possibile est eum Patris providentia
fortiorem esse, ?et hee cum interior homo invisibilis etiam a
Demiurgo esse dicatur. Quoniam autem ille velut magnum aliquid
et preeclarum, eam quz fuit usque ad tertium ccelum assumtionem
enarravit, non utique isti super septimum ccelum ascendunt : non
enim sunt meliores Apostolo. ‘Si seipsos dicant differentiores,
ex operibus arguentur: nihil enim ab illis tale jactitatum est. Ets»
propter hoc adjecit: Sice in corpore, sive extra corpus, 5Deus scit:
Suti neque corpus non particeps putaretur esse visionis ejus, quippe
quasi et ipsum participaturum eorum quze vidisset, et audisset: nec
rursus propter pondus corporis dicat quis eum amplius non esse
assumtum, sed ideo usque illuc permittatur etiam sine corpore
"sacramenta perspicere spiritalia, quae sunt Dei operationes, qui
fecit coelos et terram, et plasmavit hominem, et posuit in paradiso,
1 ܘܐ ܐ added from the CLexu. MS.
as giving force to the Greek idiom, e.g.
ov μόνον.... ἀλλὰ καὶ ἕως THs μ.
3 A postoli homini, In lieu of supply-
drrerat πάντων, τὸ δὲ καθαρὸν kal ἁσώ-
ματον ἀσωμάτων φασὶν ἄπτεσθαι, οἷον
δαιμόνων, ἀγγέλων τῆς πονηρίας, αὐτοῦ
τοῦ διαβόλου. § 81. (Refers to p. 361.)
ing interiori, as GRABE, MASSUET and
STIEREN propose, we might read A posto-
lico; but a good sense is to be extracted
from the words as they stand, viewing
them in apposition with tpsorum homi-
nem, their own human nature, baving
as its correlative an Apostle’s human
nature ; cf, sup. qui cat intus homo cus.
3 Et hee Greco ritu dirit Interpres
pro, idque. Birr. A distinction is drawn
in the Didase. Or. between the material
fire that will consume the world of
matter, and the more subtle and imma-
terial instrument of wrath, that con-
stitutes the punishment of evil spirita.
Tot πυρὸς τὸ μὲν σωματικὸν σωμάτων
* The CLERM. MS. has Licet seme-
ipsos. Differentiores Greece διαφορωτέ-
ρους. p. 279. n. §.
5 The text is quoted defectively.
The Gr. has οὐκ ܘܐܘ twice, the Syr. once.
Non is retained before particeps, as in-
serted by GRABE on the faith of ARUND.
and Voss. and CLERM. MSS. Massurt
rejecta the negative; but upon critical
principles, the three excellent MSS. in
which it is found should be conclusive
for its retention.
6 [ti neque... amplius, οὐδὲ ba rà
σῶμα ob κοινωνόν... οὐδὲ πάλιν... μᾶλ-
λον.
7 Sacramenta, μυστήρια.
163.
NON DEMIURGUS ANIMALIS. 367
speculatores fieri eos, qui similiter ut Apostolus valde sunt per-
fecti in dilectione Dei.
2. Et spiritalia itaque hic fecit, quorum usyue ad tertium
ecelum speculator factus est Apostolus : et inenarrabiles sermones,
quos non licet homini loqui, quoniam sint spiritales, et ipse hic
pristat dignis, quemadmodum vult, hujus enim est paradisus: et
vere est spiritus Dei, sed non animalis Demiurgus, alioquin nun-
quam spiritalia perfecissct. Si autem animalis hic, per quem
facta sunt spiritalia, referant nobis. Sed neque ! [per] enixionem
Matris suse, quod semetipsos esse dicunt, factum esse quid osten-
dere habent. Hi enim non tantum aliquid de spiritalibus, sed ne
quidem muscam, aut culicem, aut tale aliquid ex his quie sunt
contemtibilia animalia pusilla perficere possunt, przter eam
rationem, quz ab initio a Deo per seminum demissionem in his
quie sunt cjusdem generis, naturaliter facta sunt, atque fiunt
animalia. Sed ne quidem a sola Matre factum aliquid; ?dicunt
emissum hunc Demiurgum, et Dominum univers:e operationis.
Et eum «quidem, qui sit universe operationis Demiurgus ?et
Dominus, animalem esse dicunt, se autem spiritales, qui nullius
operationis fabricatores sunt aut domini, non solum eorum qu:e
sunt extra eos, sed ne quidem corporum suorum. Multa den:que
&epe secundum corpus patiuntur nolentes, vocantes se spiritales
et meliores Demiurgo. Juste igitur a nobis arguentur porro et
longe *divertisse a veritate. Sive enim per hunc, qua facta sunt,
fecit *Salvator; non inferior ipsis, sed melior esse ostenditur,
quando et horum ipsorum invenitur factor: nam et ipsi sunt ex
his qu:e facta sunt. Quomodo itaque consequens est, hos quidem
spiritales esse, hunc autem ipsum per quem et facti sunt, anima-
lem? Sive, (quod et solum est verum, quod et per plurima
ostendimus, velut liquidissimis ostensionibus), ipse a semetipso
fecit libere et ex sua potestate, et disposuit, et perfecit omnia, et
1 [per] first introduced by ܐܬܐܐ
DENT, has no place in any MS.
3 προβεβλημένον τόνδε, φασι, τὸν
Δημιουργὸν, καὶ Ἰύριον (sub. barnpxévat)
πάσης τῆς πραγματείας.
3 ct seems to represent ἀλλὰ καὶ in
the Greek, the CLEnw. MS. having
sed εἰ.
4 «ivertisse, the passive ἀποστρέ-
φεσθαι being rendered as middle.
5 According to the Valentinian
hypothesis the Saviour, acting by the
Demiurge, unconscious that himself was
the agent of a superior power, created
the world. See the passage and the
note to which GRABE refers, in which
the words of Heracleon, an immediate
follower of "Valentinus, are quoted.
Spicileg. Her. Sec. 3. Tom. rr. pp. 87,
234. Compare p. 266, note 2.
Matt. xxii.32.
368 HZERETICORUM OMNIUM
est ‘substantia omnium voluntas ejus; solus hic Deus invenitur,
*. qui omnia fecit, solus omnipotens, et solus Pater condens et
faciens omnia, et visibilia, et invisibilia, et sensibilia, et insensata,
et coelestia, et terrena, Verbo virtutis sum ; et omnia aptavit et
disposuit sapientia sua, et omnia capiens, solus autem a nemine
capi potest: ipse fabricator, ipse conditor, ipse inventor, ipse
factor, ipse Dominus omnium: et neque preter ipsum, neque
super ipsum, neque Mater, quam illi admentiuntur; nec Deus
alter, quem Marcion affinxit; nec Pleroma xxx /Eonum, quod
vanum ostensum est; neque Bythus, nec Proarche; ?neque coeli;
*nec lumen virginale, nec Acon innominabilis, nec in totum quid- 6.
quam eorum, quz ab his, et ab omnibus heereticis delirantur. Sed
solus unus Deus fabricator, hic qui est super omnem principalita-
tem, et potestatem, et dominationem, et virtutem : hic Pater, hic
Deus, hic conditor, hic factor, hic fabricator, qui fecit ea per
semetipsum, hoc est per * Verbum et per Sapientiam suam, ccelum
et terram, et maria, et omnia que in eis sunt: hic justus, hic
bonus: hic est qui formavit hominem, qui plantavit paradisum,
qui fabricavit mundum, qui diluvium induxit, qui Noé salvavit :
hic Deus Abraham, et Deus Isaac, et Deus Jacob, Deus vivorum,
quem et lex annuntiat, quem Prophetze preeconant, quem Christus
revelat, quem A postoli tradunt, quem Ecclesia credit. Hic Pater
Domini nostri Jesu Christi, per Verbum suum, qui est Filius ejus,
per eum revelatur et manifestatur omnibus, quibus revelatur:
cognoscunt enim eum hi, quibus revelaverit Filius. Semper autem
coéxsistens Filius Patri, olim et ab initio semper revelat Patrem,
et Angelis, et Archangelis, et Potestatibus, et Virtutibus, et
omnibus, quibus vult revelare [ f. .ܐ revelari] Deus.
1 The translator perhaps had οὐσία by
mistake for alria, and wrote substantia
instead of causa; certainly such an
emendation would add force to the pas-
sage; for whereas Demiurge made with-
out being the cause of all things, here
causation as well as creation would be
ascribed to the Deity; and there would
be a regular rise in the subject, from
ποιεῖν, κοσμεῖν, τελεῖν, to the source of
all causation. .
* In the system of Simon Magus
the first pair of his principal Hectad of
sons were Νοῦς and ’Ewivoa, other-
wi:e Οὐρανὸς and I. Hupp. Ph. v1.13.
He borrowed the notion apparently from
PLATO, e.g. the closing words of the
Timeus are, εἰκὼν τοῦ νοητοῦ θεὸς
αἰσθητὸς, μέγιστος καὶ ἄριστος κάλλιστός
τε καὶ τελεώγατος γόγονεν εἷς οὐρανὸς
ὅδε, μονογενὴς wy.
3 i.e. Barbelo, p. 221.
4 Verbum εἰ Sapientiam, the syno-
nyms in IV. xxxvii. of Filius et Spiritus.
Sunt is omitted by the CLERM. MS., i. e.
kal πάντα ἐν αὐτοῖς.
COMPENDIOSA REFUTATIO. 369
CAP. XLVIII.
Quomodo ea que adversus Valentinum dicuntur, omnem
evertunt heresin.
1. Destructis itaque his qui a Valentino sunt, omnis
heereticorum eversa est multitudo. Quze enim et quantum adversus
Pleroma ipsorum et ad ea que extra sunt diximus, ostendentes
quoniam concludetur et cireumscribetur Pater universorum ab eo
quod extra eum est, (si tamen extra eum aliquid sit); et quoniam
necesse est multos quidem Patres, multa autem Pleromata, et
multas mundorum fabricationes, ! ab aliis quidem cceptas ad alteras
autem deficientes, esse secundum omnem partem; et universos
perseverantes in suis propriis, non curiose agere de aliis, in quibus
neque participatio, neque communio aliqua est eis; et nullum alium
omnium esse Deum, sed solam esse omnipotentis appellationem :
et adversus eos qui sunt a Marcione, et Simone, et Menandro, vel
quicunque alii sunt, qui similiter dividunt eam quce secundum nos
est conditionem a Patre, similiter erit ?ad eos aptatum. Quanta
autem rursus diximus adversus eos, qui dicunt omnia quidem com-
prehendere Patrem universorum; eam autem que sit secundum
nos conditionem non ab eo esse factam, sed a Virtute quadam
altera; vel ab Angelis ignorantibus Propatorem, in immensa
magnitudine universitatis cireumscriptum centri vice, velut macu-
lam in pallio; ostendentes quoniam non est verisimile alium quem-
dam eam que secundum nos est conditionem fecisse quam Patrem
universorum ; et adversus eos qui sunt a Saturnino, et a Basilide,
et Carpocrate, et reliquos Gnosticorum, qui eadem similiter dicunt,
idem dicetur. Quse autem de prolationibus dicta sunt, et /Eonibus,
et deminoratione, et quemadmodum instabilis Mater ipsorum,
similiter evertit Basilidem, et omnes qui falso cognominantur
*agnitores, aliis nominibus eadem similiter dicentes; magis autem
quam hi 5qui ea qus sunt extra veritatem transferentes ad
. characterem suze doctrinze. Et quiecunque sunt que de numeris
diximus, adversus omnes, qui in hujusmodi speciem deducunt quie
l ἐξ ἄλλων μὲν dpxouéras, eis ἄλλας 5 qui is found in all MSS. May not
δὲ ἀποληγούσας. Cf. 11. 1. τῶν have stood for τούτων (see p. 2, n. 5)
3 ad eos, applying to quicungue alii. in the following passage, μᾶλλαν δὲ
3 d—dvarpére. τῶν, τὰ ἔξω τῆς ἀληθείας μεταφέρονταεϊ
4 Agnitores, γνωστικοί. τὰ ἔξω, Gentile philosophy.
LIB. II.
xiviii. I.
Git IE. Ivi.
MASS. II.
xxxi. ].
Euseb. H. EK.
v. ܝ
Niceph. H. E.
iv. 1.
370 PRZESTIGIA SIMONIS.
sunt veritatis, et dicentur. Et quzecunque dicta sunt de Demiurgo,
ostendentia quod hic solus est Deus et Pater universorum ; et
qui:ecunque adhuc dicentur in sequentibus libris, adversus omnes
dico h:ereticos; eos quidem qui sunt mitiores eorum et humaniores
Javertes et confundes, ut non blasphement suum conditorem, et
factorem, et nutritorem, et Dominum, neque de labe et ignorantia
genesin ejus affingere: feroces autem, et horribiles, et irratio-
nabiles effugabis a te longe, ne amplius sustineas verbositates
eorum.
2. Super hzc arguentur qui sunt a Simone, et Carpocrate,
et si qui alii virtutes operari dicuntur: non in virtute Dei, neque
in veritate, neque ?in beneficiis hominibus facientes ea que faciunt;
sed in perniciem et errorem, per magicas elusiones et universa
fraude, plus ledentes quam utilitatem priestantes his, qui credunt
eis, in eo quod seducant. Nec enim cxcis possunt donare visum,
neque surdis auditum, neque omnes d:emones effugare, preeter eos
qui ab ipsis immittuntur, si tamen et hoc faciunt; neque debiles,
aut claudos, aut paralyticos curare, vel alia quadam parte corporis
vexatos, quemadmodum szpe evenit fieri secundum corporalem
infirmitatem ; vel earum quz a foris accidunt infirmitatum bonas
valetudines restaurare; tantum autem absunt ab eo ut mortuum
^ 4 4 , 4 A 9 ^ 4 φ ,
Tocovrov δὲ ἀποδέουσι τὸν νεκρὸν ἐγεῖραι, καθὼς ὁ Κύριος
ܦ 4 e 9 ’ Ó ܢ A a 9 ~ 10 ,
ἤγειρε, kat OL ἀπόστολοι dia προσευχῆς, kat Ev TH ἀδελφότητι
, A ܠ ^ ^ ܪ ,
πολλάκις διὰ TO ἀναγκαῖον, τῆς κατὰ τόπον ἐκκλησίας πάσης
4 , A , ^ ܟ , ܠ ,
aiT5gcauevge μετὰ νηστείας πολλῆς kat λιτανείας, ἐπέστρεψε
^ ^ ܡ ܢ
TO πνεῦμα TOU τετελελευτηκότος, καὶ ἐχαρίσθη ὁ ἄνθρωπος
^ ܚܝ ^ ,
ταῖς εὐχαῖς τῶν GYLWY.....
excitent, quemadmodum Dominus excitavit, et Apostoli per ora-
tionem, et in fraternitate szepissime propter aliquid necessarium,
ea que est in quoquo loco Ecclesia universa postulante per jeju-
nium et supplicationem multam, reversus est spiritus mortui, et
donatus est homo orationibus sanctorum, ut ne quidem credant
hoc in totum posse fieri: ?esse autem resurrectionem a mortuis,
agnitionem ejus quie ab eis dicitur, veritatis.
1 Avertens et confundens in apposi- counterpart in the apodosie, feroces aute
tion with díco, can scarcely be accepted, — ....effugalis a te longe.
as GRABE suggests, for even a possible 4 i.e. in beneficia, ἐπ᾿ εὐεργεσίαις.
ea εἰ confundes, has too marked a de Resurrect. (cap. 19). Resurrectionem
m ܢ the protasis, eos quidem.... 3 Explicatius TEBTULLIANUS Libr.
INSPIRATIO DEMONIACA. 371
3. Quando igitur apud eos quidem error, et seductio, et
magica phantasia in speculatu hominum impie fiat; in Ecclesia
autem miseratio, et misericordia, et firmitas, et veritas ad opitula-
tionem hominum, non soluin sine mercede et gratis perficiatur,
sed et nobis ipsis que sunt nostra erogantibus pro salute hominum,
et ea, quibus hi qui curantur indigent, sepissime non habentes, a
nobis accipiunt: vere et per hane speciem arguuntur a divina
substantia, et benignitate Dei, et virtute spiritaliin totum extranei;
fraude autem universa, et ! adinspiratione apostatica, et operatione
dxmoniaca, et phantasmate idololatrix per omnia repleti, prze-
cursores vero sunt *draconis ejus, qui per hujusmodi phantasiam
LIB. II.
xlviii. 3.
GR. II. lvi.
MASS. II.
Xxx. 3.
Sabscedere faciet in cauda tertiam partem stellarum, et *dejiciet Rev. xi. 4.
eas in terram: quos similiter atque illum devitare oportet, et
quanto majore phantasmate operari dieuntur, tanto inagis ob-
servare eos, quasi majorem nequitie spiritum perceperint. "Quam
prophetiam si observaverit quis, [adj. et] eorum diurnam con-
versationis operationem, inveniet unam et eandem esse eis cum
dzemoniis conversationem.
4. Et h»c autem qux est erga operationes impia ipsorum
sententia, quse dicit oportere eos in omnibus operibus etiam qui-
buslibet malis fieri, ex Domini doctrina dissolvetur: apud quem Matt v.21 et
mortuorum manifeste annunciatam, in
imaginariam significationem disturquent,
asseverantea. mortem etiam ipsam spirit-
aliter. intelligendam, Non enim hanc
esse— discidium: corporis et animi, sed
ignorantiam Dei, per quam homo mor-
turs Dco, non minus in errore jacuerit,
quam in sepulchro. Itaque εἰ resurrec-
tionem eam vindicandam, qua quis audita,
veritate redanimatus et revivificatus Deo,
iynorantie morte discussa, velut de sepul-
chro veteris hominis eruperit.— Hoc deni-
quecengenio etium in colloquiis tpe nost ros
decipere consueverunt, quasi et ipsi resur-
rectionem admittant, Vo, inquiunt, qui
in hac carne mon resurrexerit —Tacite
autem sentiunt, Va qui non, dum in hac
carne est, cognoverit arcana heretica: hoc
est cnim apud illos resurrectio. FEUABD.
1 adinspiratione is printed by Mas-
SUET and STIEREN, instead of GRABE'8
ab inspiratione, but they assign no force
to the additional particle. It is the
translation, I imagine, of παρεμπνεύσει,
false inspiration, as παραπρεσβεία is
falsa legatio.
3 Draconis. Anti-Christum venturum
in dicto Apocalypscos loco intellexit Ire-
n«cus, quero ef ali postea. Patres. sunt
secuti, GRABE. vero, i. e. vere.
3 The CLERM. and Voss. MSS. have
abscidere, but if this verb had been used,
it must have been in the passive.
* Deiciet. Omnia MSS. nostra habent
dejicere. GRADE. This may give another
instance of corruption in the Greek text
prior to the translation; and the con-
gent of MSS. may be accounted for on
the supposition that the translation ex-
presses καταβάλλειν instead of καταβαλεῖ,
5 This readiny, adopted by MAssUET
from the CLkRM. M&., is far preferable
to the ordinary text as given by GRABE,
Quapropter ctiam, only the copula is
required, as inserted above between
brackets.
xxxil. 1.
372 CHRISTUM NOMINANTES HZERETICI
non solum qui mechatur, expellitur, sed et qui meechari vult: et
vi. non solum qui occidit, reus erit occisionis ad damnationem, sed et
qui irascitur sine causa fratri suo: qui et non solum non odire
homines, sed et inimicos diligere jussit: et non solum non pejerare,
sed nec jurare precepit ; et non solum [non] male loqui de proxi-
mis, sed ne quidem racha et fatuum dicere aliquem ; si quo minus,
reos esse hujusmodi in ignem gehennze : et non tantum non percu-
tere, sed et ipsos percussos etiam alteram przestare maxillam: et
non solum non abnegare quz sunt aliena, sed etiam si sua aufe-
rantur, illis non expostulare: et non solum non lzdere proximos,
neque facere quid eis malum, sed et eos qui male tractantur
magnanimes esse, et benignitatem exercere erga eos, et orare pro
eis, uti poenitentiam agentes salvari possint; in nullo imitantes
nos reliquorum contumeliam, et libidinem, et superbiam. Quando
igitur ille, quem isti magistrum gloriantur, et eum multo meliorem
et fortiorem reliquis animam habuisse dicunt, cum magna diligentia
quedam quidem jussit fieri quasi bona et egregia, quibusdam
autem abstinere non solum operibus, sed etiam his cogitationibus
quze ad opera ducunt, quasi malis et nocivis et nequam : quem-
admodum magistrum dicentes talem fortiorem et meliorem
reliquis, deinde qu sunt contraria ejus doctrine manifeste pre-
cipientes, non confundantur? Et si quidem nihil esset mali aut
rursus boni, opinione autem sola humana, queedam quidem injusta
Matt. xil. 43. quedam autem justa putarentur, non utique dixisset dogmatizans,
[id est docens:] Justi autem fulgelunt sicut sol in regno Patris
Mat xxv 41. Corum: injustos autem et qui non faciunt opera justitize, mittet
Mare. ix. 44,
46, 48.
in ignem ceternum, ubi vermis tpsorum non morietur, et ignis non
exstinguetur.
CAP. XLIX.
Eversio Hereticorum omnium in us, quibus non com-
municant cum Valentino.
1. Apnvc etiam dicentes, oportere eos in omni opere et in
omni conversatione fieri, ut, si fieri possit, in una vite adven-
tatione omnia perficientes ad perfectum transgrediantur; eorum
quidem quze sunt ad virtutem pertinentia, et laboriosa et gloriosa
et artificialia, quee etiam ab omnibus bona approbantur, nequa-
quam inveniuntur conati facere. Si enim oportet per omne opus,
et per universam ire operationem; primo quidem oportebat
A CIIRISTO ALIENANTUR. 373
omnes 186 ediscere artes, queecunque illze sive in sermonum ?rationi- LrB. 11. xiix.
bus, sive in operibus? consumantur, sive per continentiam edocentur, GR. 11. ivit.
et per laborem, et meditationem, et perseverantiam percipiuntur; xxii.
ut puta omnem speciem Musicx, et Computationis, et Geo-
metrie, et Astronomie, et universa quz in sermonum rationibus
occupantur: adhuc etiam Medicinam universam, et herbarum
scientiam, et eas qux ad salutem humanam sunt elaborate ; et
picturam, et statuarum fabricationem, et zerariam artem, et mar-
morariam, et similes his: ?ab his autem omnem speciem rustica-
tionis, et veterinarim, et pastoralis, et opificum artes, quie dicuntur
pertransire *universas artes, et eas qu:e ‘erga mare vacant, et
Scorpori student, et venatorias, et militares, et regales, et quot-
quot sunt, quarum nec decimam, nec millesimam partem in tota
vita sua elaborantes ediscere possunt. Et horum quidem nihil
conantur addiscere, qui in omni dicunt semetipsos oportere fieri
opere, ad voluptates autem et libidinem, et turpia facta dever-
gentes, 78 semetipsis judicati cum sint secundum doctrinam suam ;
quoniam enim desunt eis quz preedicta sunt omnia, ad correp-
tionem ignis adibunt. Qui quidem Epicuri philosophiam, et
Cynicorum indifferentiam :emulantes, Jesum magistrum glori-
antur, qui non solum a malis operibus avertit suos discipulos, sed
etiam a sermonibus et cogitationibus, quemadmodum ostendimus.
2. Dicentes autem, se ?ex eadem circumlatione cum Jesu
habere animas, et similes ei esse, aliquando autem et meliores, ad
opera ?producti quz ille ad utilitatem hominum et firmitatem
ing, ship-building, navigation, &c. Hev-
MANN, 80 often quoted by STIEREN, is
l se as elsewhere for eos. But the
ARUNDEL MS. haa edicere. The CLERM.
copy shews a considerable lacuna from
primo quidem to statuarum fabricationem
inclusive.
3 According to the popular distinc-
tion of the arts, ὥς. into intellectual and
practical science. Authority is wholly
in favour of consumantur, but the sense
and context alike require consumman-
tur, τελειοῦνται.
3 ab his. The translator's copy may
have had ἀπὸ τούτων, arising out of ἐπὶ
τούτοις, hec insuper.
4 τὴν ἀγκυκλοπαιδείαν διαπερᾶν.
5 erga mare vacant, καὶ τὰς περὶ θά-
λασσαν σπουδαζούσας, i.e. the arts of
maritime life, which are many, as fish-
VOL. I.
here more than unusually unfortunate,
erya mare being, in his opinion, ἔργα
μωρά! STIEREN allows him to speak
for himsclf in a longer note than usual;
which alone makes the notice necessary.
Compare p. 383, n. 3.
$ corpori student, γυμναστικάς.
7 αὐτοκατάκριτοι ἄντες.
8 ez eadem circumlatione, ἐκ τῆς αὐ-
τῆς περιφορᾶς, see pp. 165, 204, 206.
9 Ast compulsos potius Interpres red-
dere debuisset προηγμένους. GRABE. But
the translation indicates & nominative
participle, in apposition with dicentes
and the subject of inveniuntur; such a
word we may have in παρηγμένοι.
24
374 IN ECCLESIA
LIB. II. xix. fecit, ! et nihil tale nec simile, neque secundum aliquid in compara.
GR 11 ri. tionem quod venire possit, perficere inveniuntur. Sed et si aliquid
xxx. $ faciunt, per magicam, quemadmodum diximus, operati, fraudu-
lenter seducere nituntur insensatos : fructum quidem et utilitatem
nullam prestantes, in quos virtutes perficere se dicunt; addu-
centes autem ?pueros investes, et oculos deludentes, et phantas-
mata ostendentes statim cessantia, et ne quidem ?stillicidio
temporis perseverantia, non Jesu Domino nostro, sed Simoni“
mago similes ostenduntur. Et ex hoc autem quod Dominus
Surrexit a mortuis in tertia die, *firmum esse, et discipulis se
manifestavit, et videntibus eis receptus est in colum, quod ipsi
morientes, 5et non resurgentes, neque manifestati quibusdam,
arguuntur in nullo similes habentes Jesu animas.
Euseb. H. E.
v.7 3- Ei δὲ καὶ τὸν κύριον φαντασιωδῶς τὰ τοιαῦτα €=
Niceph. H. E.
iv. 1
, , 9 4 ܢ ܢ 9 , 9 a 9
ποιηκέναι φήσουσιν, ἐπὶ τὰ προφητικὰ ἀνάγοντες αὐτοὺς, ἐξ
^ , e 1 4 e^ ܬ -^
αὐτῶν ἐπιδείξομεν, πάντα οὕτως περὶ αὐτοῦ kai προειρῆσθαι,
ܪ ܠ 4 ܢ ^
καὶ γεγονέναι βεβαίως, kai αὐτὸν μόνον εἶναι τὸν υἱὸν τοῦ
^ ܠ ¶ 3 ^ ¶ 3 $ ?» ® * ~ 9 ^ 1
Θεοῦ. Ato xal ἐν τῷ ἐκείνου ὀνόματι οἱ ἀληθῶς αὐτοῦ μαθηταὶ,
9 9 ^ , ܠ , , ^ 9 4 9 ,
παρ᾽ αὐτοῦ λαβόντες τὴν χαριν, ἐπιτελοῦσιν Ew εὐεργεσίᾳ
3. Si autem et Dominum per phantasmata hujusmodi fecisse
dicunt, ad prophetica reducentes eos, ex ipsis demonstrabimus,
omnia sic de eo et przdicta esse, et facta firmissime, et ipsum
solum esse Filium Dei. Quapropter et in illius nomine, qui vere
ilius sunt discipuli ab ipso accipientes gratiam, perficiunt ad
1 e$ is inserted on the faith of the
CLERM. MS., which, however, omits
nthil.
2 pueros investes, i.e. Necdum puber-
tate vestitos. Investis is the male cor-
relative of virgo. TERTULL. de Vel. Virg.
8. Si virgo mulier non est, nec vir tnves-
tis est. The reader is referred to the
curious particulars recorded by HriPPo-
LYTUS with reference to the trained
children of impostors and jugglers.
Philosoph. 1v. 28.
3 Σταγμῇ χρόνου ad clepsydras allu-
sit Ireneus; nist librarius vitiose pro
στιγμῇ scripserit, φ vox proprie mo-
mentum significat. GRABR.
4 Firmum esse, Duce iste voces hic
prorsus superabundant. GRABE ; but the
words 1nay be maintained, if not in their
position, at least in the context, the
constructional sequence of the passage
being this: Kai ἐκ τούτου δὲ, ὅτι ὁ
Κύριος ἀνέστη, καὶ τοῖς μαθηταῖς ἑαυτὸν
ἐφανέρωσε... βέβαιον εἶναι, ὅτι αὐτοὶ
ἀποθανόντες... ἐλέγχονται ἐν οὐδενὶ ἔχον-
Tes. K.T.À., the words firmum esse having
their proper place, as immediately intro-
ducing the apodosis that they precede,
quod ipsi morientes, &c.
5 An allusion, I think, may be
iraced here to the circumstances that
attended the death of Simon Magrus as
recorded by HiPPOLYTUS. See p. 198,
n. I.
CHARISMATA. 375
^^ ^ ^ 9 Φ ^
τῇ τῶν λοιπῶν ἀνθρώπων, καθὼς εἷς ἕκαστος αὐτῶν THY δωρεὰν LIB.IL xis.
4 9 ^ ܠ 4 / j
εἴληφε wap αὐτοῦ. Oi μὲν yap δαίμονας ἐλαύνουσι βεβαίως ass Ti
% 9 ^ e , 4 , 4 % 0» ^? a xxxii. 4.
kat ἀληθῶς, wore πολλάκις καὶ πιστεύειν αὐτοὺς ἐκείνους τοὺς
4 4 ^ ^ . ^
καθαρισθέντας ἀπὸ τῶν πονηρῶν πνευμάτων, καὶ εἶναι ἐν τῆ
4 € δὲ M , ܬ , ܒ ܨ
ἐκκλησίᾳ. Οἱ δὲ καὶ προγνωσιν ἔχουσι τῶν μελλόντων, Kal
9 , M c? , ×» 4 4 ,
ὀπτασίας, καὶ ῥήσεις προφητικας. Αλλοι δὲ τοὺς κάμνοντας
ܢ ^ ^ ^ 9 ^ ^ ^
διὰ τῆς τῶν χειρῶν ἐπιθέσεως ἰῶνται, kal ὑγιεῖς ἀποκαθιστᾶσιν.
*H ὃ δὲ 0 ” M $5» 7 1A ,
ἡ 0e, καθως ἔφαμεν, kat νεκροὶ ἠγέρθησαν, " xai παρέμειναν
4 e - e ^ M K ܘ , , ܢ 9 Ψ 4 ܢ 9 a
. cw ἡμῖν ἱκανοῖς ἔτεσι. Kat τί yap; οὐκ ἔστιν ἀριθμὸν εἰπεῖν
^ , ^ ܠ ܢ
τῶν χαρισμάτων, ὧν κατὰ παντὸς τοῦ κόσμου ἡ ἐκκλησία
ܫ ܢ ^ 9 ^ 9 ὔ 4 ^ ^ ^
παρὰ Θεοῦ λαβοῦσα, ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, τοῦ
, > A , , e ἢ e , 4. 9
σταυρωθέντος ἐπὶ Ilovriov Ἰ]ιλάτου, ἑκάστης ἡμέρας ἐπ
εὐεργεσίᾳ τῇ τῶν ἐθνῶν ἐπιτελεῖ, μήτε ἐξαπατῶσα τινὰς,
μήτε ἐξαργυριζομένη.
δωρεὰν καὶ διακονεῖ.
Cf. Act. viii.
9, 18.
Ὡς γὰρ δωρεὰν εἴληφε παρὰ Θεοῦ,
beneficia reliquorum hominum, quemadmodum unusquisque ac-
cepit donum ab eo. Alii enim deemones excludunt firmissime et
vere, ut etiam sepissime credant ipsi qui emundati sunt a
nequissimis spiritibus, et sint in Ecclesia: ali autem et prz-
scientiam habent futurorum, et visiones, et dictiones propheticas.
Alii autem laborantes aliqua infirmitate, per manus impositionem
curant, et sanos restituunt. Jam etiam, quemadmodum diximus,
et mortui resurrexerunt, et perseveraverunt nobiscum annis multis.
Et quid autem’ Non est numerum dicere gratiarum, quas per
universum mundum Ecclesia a Deo accipiens, in nomine Christi
Jesu, erucifixi sub Pontio Pilato, per singulos dies in opitulatio-
nem gentium perficit, neque seducens aliquem, nec pecuniam ei
auferens. Quemadmodum enim gratis accepit a Deo, gratis
et ministrat. ?Nec invocationibus angelicis facit aliquid, nec
1 'The reader will not fail to remark 3 Nec invocationibus angelicis. Ma-
this highly interesting testimony, that
the divine χαρίσματα bestowed upon the
infant Church were not wholly extinct
in the days of InENAEUS. Possibly the
venerable Father is speaking from his
own personal recollection of some who
had been raised from the dead, and had
continued for a time living witnesses of
the efficacy of Christian faith.
lignos tantum spiritus hoc loco intelli-
gendos notat. Feuardentius, quos scilicet
Simoniant, Marcosii, Carpocratiani, alit-
que malefici ad suas prastigias exercendae
tn opem evocabant. Ast nec bonos Ange-
loa ab Ecclesia ad virtutem miraculorum
edendam in auzilium vocatos uspiam
legimus; imo id. non factum esse ex hoe
ipso Ircnei loco haud. inepte colligitur.
24—29
376 NON IN ALIAM VITAM
incantationibus, nec reliqua prava curiositate; sed munde et
pure et manifeste orationes !dirigentes [dirigens] ad Dominum,
qui omnia fecit, et nomen Domini nostri Jesu Christi invocans,
virtutes "secundum utilitates hominum, sed non ad seductionem
perfecit. Si itaque et nune nomen Domini nostri Jesu Christi
beneficia prestat, et curat firmissime et vere omnes ubique
credentes in eum, sed non Simonis, neque Menandri, neque
Carpocratis, nec alterius cujuscunque, manifestum est, quoniam
homo factus, conversatus est cum suo plasmate, "vere omnia fecit
ex virtute Dei, secundum placitum Patris universorum, quomodo
prophetz przedixerunt. Quie autem erant hae, in his quz sunt
ex propheticis ostensionibus narrabuntur.
LIB. II.
xlix. 3.
GR. 1I. ivit.
MASS. II,
xxxii. 5.
CAP. L.
Ostensio quod non transeant anima in alia corpora.
De corpore autem in corpus transmigrationem ipsorum sub- xx
vertamus ex eo, quod nihil omnino eorum ‘que ante fuerint,
meminerint animze. Si enim ob hoc emittebantur, uti in omni
fierent operatione, oportebat eas meminisse eorum qu: ante
facta sunt, uti ea que deerant adimplerent, et non circa eadem
semper volutantes continuatim, miserabiliter laborarent. 5Non
enim poterat corporis admixtio in totum universam ipsorum, quie
ante habita erant, extinguere memoriam et contemplationem ; et
maxime ad hoc venientes. Quomodo enim nunc *soporati et
requiescente corpore, queecunque anima ipsa apud se videt, et in
Quippe invocationibus Angelicis opponit
orationes ad Dominum qui omnia fecit,
et invocationem nominis Domini nostri
Jesu Christi, nulla sanctorum spirituum
Dei mentione facta. GRABE.
1 dirigentes ad, the true reading can-
not possibly be otherwise than dirigens
ad; though εὐθύνουσα els might be read
as εὐθυνούσας.
3 CLEBM. and Voss. secundum uli-
litates ad utilitates, of which terms
GRABE adopts the first, Mass. the
gecond.
3 GRABE proposes to add et before
vere, or to expunge est after conversatus ;
but perhaps et conversatus may express
the original.
4 Ἐχρῆν yap kal εἰδέναι ἡμᾶς ὅπου
qne», εἰ προῆμεν. CLEM. AL. Ecl. Pr. 17.
5 Non enim—contemplationem. This
passage is apparently out of its proper
place, and should follow the conclusion
of the opening period, meminerint ani-
me. The next words, ef mazime ad
hoc venientes, might then have this con-
nexion: If the souls of men re-appeared
to fill up the measure of their deeds un-
done, they must have a memory of all
previous actions, that they might dis-
charge their arrearage; εἰ mazime ad
hoc venientes.
6 ὑπνωθέντος kal κοιμωμένου τοῦ ow-
ματος. Soporato is required, though no
MS. so reads it.
377
phantasmate agit, et horum plura reminiscens communicat cum
corpore; et est quando et post plurimum temporis, queecunque
per somnium quis vidit, vigilans annuntiat: sic utique remi-
nisceretur et illorum, quze, antequam in hoc corpus veniret, egit.
Si enim hoc, quod in brevissimo tempore visum est, vel in
phantasmate conceptum est, et ab ea sola per somnium,
postquam commixta sit corpori, et in universum membrum
dispersa, commemoratur, multo magis illorum reminisceretur,
in quibus, temporibus tantis et universo preterite vite
seeculo immorata est.
IN TERRIS TRANSMIGRANDUM.
CAP. LI.
Ostensio quod, non bibant, secundum Platonem, oblivionis
poculum.
Ap hzc Plato vetus ille Atheniensis, qui et ' primus sententiam
hane introduxit, cum excusare
.3 The statement that PLATO invented
the notion of a μετενσωμάτωσις of souls
is certainly not correct. PINDAR says
that three trials upon earth are necessary
before the soul can be admitted to the
islands of the blessed.
Ὅσοι δ᾽ ἐτόλμασαν és τρὶς
'Exarépo0t μείναντες
᾿Απὸ πάμπαν ἀδίκων ἔχειν
ψυχὰν, ἔτειλαν Διὸς
‘Oddy παρὰ Kpdbvou τύρ-
ow ἔνθα μακάρων
Νᾶσον ὠκεανίδες
ܬ περιπνέουσιν' ܘܦ
Ol, τι. 123.
The doctrine was first introduced by
PvTHAGORAS, who learned it from his
Egyptian preceptor Sonchis, CLEM. AL.
Strom. 1. 15, or ASnuphis, PLut. Os. et
Je. το. For from an early date it had
been believed in Egypt. HEBOD.11.123,
Dioc. LAERT. 1. and Diop 810. 1. sub
fin. EMPEDOCLEB, perhaps, was the
first Greek philosopher who referred the
transmigration of souls to the decroes
of divine justice. Fragm. in ESTIENNE,
Po. Philos. p. 24, in the edition of
Sturz. So also PLATO allots the future
condition and existence of the soul
non posset, oblivionis induxit
according to its merits or demerits: ὁ
μὲν εὖ τὸν προσήκοντα βιοὺς χρόνον, πάλιν
εἰς τὴν τοῦ συννόμου πορευθεὶς οἴκησιν
ἄστρον, βίον εὐδαίμονα καὶ συνήθη ἕξοι"
σφαλεὶς δὲ τούτων εἰς γυναικὸς φύσιν ἂν
τῇ δευτέρᾳ γενέσει μεταβαλοῖ' μὴ ܐܘܐ
μενος δὸ ἐν τούτοις ἔτι κακίας, τρόπον ὃν
κακύνοιντο, κατὰ τὴν ὁμοιότητα τῆς τοῦ
γρόπου γενέσεως εἴς τινα τοιαύτην ἀεὶ
μεταβαλοῖ θηρίον φύσιν, κιτιλ. Timeus,
P. 42. EMPEDOCLES also extended the
notion of 4 metensomatosis, like the
Brahmins, to every phase of life, μάλιστα
δὲ πάντων σνγκατατίθεται τῇ perevow-
ματώσει, οὕτως εἰπών"
Ἤτοι μὲν γὰρ ἐγὼ γενόμην κοῦρός τε 9
τε,
θαμνός τ᾽ οἱωνός τε, καὶ ἐξ ἁλὸς ἔμπορος
ἰχθύς.
Οὗτος πάσας εἰς πάντα τὰ ζῶα μεταλ-
Adrrew εἶπε τὰς ψυχάς. κιτιλ, HIPPOL.
Ρλ. 1. p. 9.
And as regards the human soul,
PLUTARCH says that he taught εἶναι
τοὺς μηδέπω γεγονότας καὶ τοὺς ἤδη τεθ-
νηκότας. De exilio. Wherever the future
immortality of tho soul was believed in
ancient philosophy (and the belief was
LIB. II.
GR. IT. lviii.
MASS. 1].
xxxill. 1.
m—— ܡܝܗ
LIB. II.
li.
GR. II. lix.
MASS. II.
xxxlii 2.
3/8 NULLA EST CUJUSDAM
poculum, putans se per hoc aporiam hujusmodi effugere : ostensio-
nem quidem nullam faciens, dogmatice autem respondens, quoniam
introeuntes animze in hanc vitam, ab eo qui est super introitum
dzemone, priusquam in corpora intrent, !potantur oblivione. ?Et
latuit semetipsum in alteram majorem incidens aporiam. Si enim
oblivionis poculum potest, posteaquam ebibitum est, omnium
factorum obliterare memoriam, hoc ipsum unde scis o Plato, cum
sit nunc in corpore anima tua, quoniam, priusquam in corpus
introeat, a dzemone potata est oblivionis medicamentum ¶ Si enim
dzemonem, et poculum, et introitum reminisceris, et reliqua
oportet cognoscas: si autem illa ignoras, neque daemon verus,
neque artificiose compositum oblivionis poculum*.
CAP. LII.
Ostensio quoniam, corpus non est oblivio.
Apversus autem eos, qui dicunt ipsum corpus esse oblivionis
medicamentum, occurret hoc: Quomodo igitur quodcunque per
semetipsam anima videt, et in somniis et secundum cogitationem,
mentis intentionem, corpore quiescente, ipsa reminiscitur, et re-
nuntiat proximis? Sed ne quidem ea que olim agnita sunt, aut
per oculos, aut per auditum, meminisset anima in corpore exsistens,
si esset corpus oblivio; sed simul atque ab inspectis abesset
more general than is usually imagined),
its antecedent immortality also was a
co-ordinate tenet, it having been a set-
tled principle thatasnothing can pass into
nothing, so nothing can spring from non-
entity; 80 ARISTOTLE declares, μάλιστα
φοβούμενοι διετέλησαν οἱ παλαιοὶ τὸ ἐκ μη-
δενὸς γίνεσθαί τι προὐπάρχοντος" and it is
in accordance with this that PLATO says
of the pre-existence of the soul, ἦν ποῦ
ἡμῶν ἡ ψυχὴ πρὶν ἐν τῷδε τῷ ἀνθρωπίνῳ
εἴδει γενέσθαι, ὥστε καὶ ταύτῃ ἀθάνατόν
τι ἔοικεν ἡ ψυχὴ εἶναι. Phedo. The notion
was Pythagorean; but Pythagoras had
it from his instructor Pherecydes Syrus,
who (Cic. Tusc. Qu. 1. 16) Primus dixit
animos hominum esse sempiternos, mean-
ing an antecedent as well as a prospec-
tive eternity.
1 Potantur oblivione. Platonicum koc
somnium acerrime post Irencum impug-
nant Tertull. libr. de anima, capit. ad-
versus Platonis μαθήσεις xal ἀναμνήσεις.
Augustinus lib. x11. de Trinitate cap. 15,
et lib. 1. Retractation. cap. 4. et libro vit.
de Genesi ad lit. cap. 9, το, τι, et lib. x.
cap. 4. denique εἰ Lactantius. libro vii.
cap. 22. Letheum porro Auvtum vocan,
quod ἡ λήθη oblivionem signifcd. Est
enim, ut idem Plato censuit, τῆς μγήμης
Etodos. De eodem flumine canit. Virgilius
tn VI. ZEneid. explicat vero ejusdem my-
thologiam Macrobius lib. 1. de Somnio
Scipionis. FEUARD.
3 Ἔλαθεν ἑαυτὸν els ἑτέραν μείζονα
περιπεσὼν ἀπορίαν. BILL.
3 οὐδὲ ὁ δαίμων ἀληθὴς, οὐδ᾽ ὁ rerex-
νωμένος τῆς λήθης κρατήρ.
ANTEACTZE VITZE OBLIVIO. 979
oculus, auferretur utique et ea quze esset de his memoria. Inipsa Lis. m
enim oblivione exsistens anima nihil aliud cognoscere poterat, nisi ¢ 8.1 ܫܐ fst
solum illud quod in presenti videbat. Quomodo autem et diving 555 3
disceret, et meminisset ipsorum exsistens in corpore, quando sit, ut
aiunt, ipsum corpus oblivio? Sed et prophetz ipsi cum essent in
terra, quzecunque spiritaliter secundum visiones coelestium vident
vel audiunt, ipsi quoque meminerunt *in hominem conversi, et
reliquis annuntiant : et non corpus oblivionem efficit animse eorum
que spiritaliter visa sunt; sed anima docet corpus, et participat
de spiritali ei facta visione.
CAP. LIII.
Quoniam in corporis communione non amittit suas
virtutes anima.
191. Non enim est fortius corpus quam anima, quod quidem ab
illa spiratur, et vivificatur, et augetur, et articulatur ; sed anima
3 possidet et principatur corpori. Tantum autem impeditur a sua
velocitate, quantum corpus participat de ejus motione; sed non
168. amittit suam scientiam. Corpus enim organo simile est ; anima
autem artificis rationem obtinet. Quemadmodum itaque artifex
velociter quidem operationem secundum se adinvenit, in organo
autem tardius illam perficit, propter rei subjectee immobilitatem,
et illius mentis velocitas admixta tarditati organi temperatam
perficit operationem : sic et anima participans suo corpori, mo-
dicum quidem impeditur, admixta velocitate ejus in corporis
tarditate; non amittit autem in totum suas virtutes; sed quasi
vitam partieipans corpori, ipsa vivere non cessat. Sic et de reli-
quis ei communicans, neque scientiam ipsorum perdit, neque
memoriam inspectorum.
1 disceret, Sic scripsit. Mass. neque 2 Ad seipsos ex ecsas reversi.
dicit qua auctoritate motus sit. STIEREN. Mass.
GRABE has sciret; although he allows 3 According to MABSUET κυριεύει,
that it is found in no MS. The Bene- and to STIEZREN κρατύνει, but κρατεῖ
dictine follows the CLERM., AB. and καὶ κυριεύει τοῦ σώματος sounds more
Voss. reading, here adopted. like the original.
380 ANIMAM AC CORPUS
ΠΝ CAP. LIV.
Ostensio quod unusquisque nostrum. suam, habet animam,
sicut et suum corpus.
Si itaque nullius przeteritorum meminit, sed exsistentium
scientiam hic percipit, non igitur in aliis corporibus fuit aliquando,
neque egit que ne quidem agnoscit, neque novit qus quidem
neque videt.
^ ^ ,
Dama." AX)’ ὡς εἷς ἕκαστος ἡμῶν ἴδιον σῶμα... λαμβάνει, οὕτως
loix. in ¥ = ܕ δί » , 3 N 4 9M = ¢
Irn. καὶ ἰδίαν ἔχει ψυχήν. Οὐ γὰρ... πτωχὸς, οὐδὲ ἄπορος ὁ
Θεὸς, ὥστε μὴ ἑνὶ ἑκάστῳ σώματι ἰδίαν κεχαρίσθαι ψυχὴν,
, ܠ w ~ ܢ ܠ ^ ,
καθαπερ καὶ ἴδιον χαρακτῆρα. Καὶ διὰ τοῦτο πληρωθέεντος
τοῦ ἀριθμοῦ, οὗ αὐτὸς παρ᾽ αὐτῷ προώρισε, πάντες οἱ ἐγγρα-
φέντες εἰς ζωὴν ἀναστήσονται, ἴδια ἔχοντες σώματα, καὶ
900 MM ܐ A A ww , 9 . ܝ ,
ἰδίας ἔχοντες ψυχὰς, kai ἴδια πνεύματα, ἐν ols εὐηρέστησαν
^ ^ e 4 ~ , ܒܨ 9 , 9 4
τῷ Θεῷ. Oi de τῆς κολάσεως ἄξιοι ἀπελεύσονται εἰς THY
9 8 ܕ 0 M 9 OL ܨ Α A tà , ,
αὐτὴν, Kat αὐτοὶ ἰδίας ἔχοντες ψυχας, kat ἴδια σώματα, ἐν
οἷς ἀπέστησαν ἀπὸ τῆς τοῦ Θεοῦ χάριτος. Kai παύσονται
ἑκάτεροι τοῦ γεννᾶν ἔτι, καὶ γεννᾶσθαι, καὶ γαμεῖν καὶ
γαμεῖσθαι: ἵνα τὸ σύμμετρον φῦλον τῆς προορίσεως ἀπὸ
Θεοῦ ἀνθρωπότητος "ἀποτελεσθεὶς, τὴν ἁρμονίαν τηρήση τοῦ
Πατρός.
Sed quemadmodum unusquisque nostrum suum corpus per artem
Dei sumit, sic et suam habet animam. Neque enim sic pauper,
neque indigens Deus, ut non unicuique corpori propriam donaret
animam, quemadmodum et proprium characterem. Et ideo adim-
pleto numero, quem ipse apud se ante definiit, omnes quicunque
sunt scripti in vitam, resurgent, sua corpora et suas habentes
animas, et suos spiritus, in quibus placuerunt Deo. Qui autem
poena sunt digni, abibunt in eam, et ipsi suas habentes animas, et
sua corpora, in quibus abstiterunt a Dei bonitate. Et cessabunt
utrique jam generare, et generari, et ducere uxorem, et nubere;
!ut commensurata multitudo ante przefinita a Deo generis humani
perfectorum compago sive aptatio conservet Patris.
1 Ut commensurata—Patris. Mala > Interpres pro, ἀποτελεσθὲν τὴν, vitiose
sane versio, inde praecipue nata, quod > legerit. ἀποτελεσθέντων. Melius. aute
PROPRIAM HABEMUS. 381
LIB. iI.
v.
GR. 11. ixiil.
MASS. I].
xxziv. 1.
CAP. LV,
Quomodo perseverant. anime, corporis habentes
Jiguram.
8. Pienisstmz autem Dominus docuit, non solum perseverare,
non de corpore in corpus transgredientes animas, sed et characte-
rem corporis, in quo etiam adaptantur, custodire eundem: et
meminisse eas operum quz egerunt hic, et a quibus cessaverunt,
in ea relatione que scribitur ! de Divite et de Lazaro eo, qui Lue xvi. 19
2refrigerabat in sinu Abrahz: in qua ait, Divitem cognoscere Νὰ
Lazarum post mortem, et Abraham autem similiter, et manere in
suo ordine unumquemque ipsorum, et postulare mitti ei ad opem
ferendam Lazarum, cui ne quidem de mense sux micis communi-
cabat: et de Abrahz responso, qui non tantum ea que secundum
se, sed et quee secundum Divitem essent, sciebat ; et prsecipiebat
Moysi assentire et Prophetis eos, qui non mallent pervenire in
illum locum poenze, *et recipientes przeconium ejus qui *resurrexerit
& mortuis. Per hsc enim manifestissime declaratum est, et
perseverare animas, et non de corpore in corpus transire, et
habere hominis figuram, ut etiam cognoscantur, et meminerint
eorum que sint hic; et 5propheticum quoque adesse Ábrahze, et
dignam habitationem unamquamque gentem percipere, etiam ante
judicium.
reddidit Halloixius: **Ut hominum multi-
tudo divine correspondens preedefinitiont
jam consummata, Patris conservet. har-
moniam ;" quam Vetus interpres duplici
vore compaginis, et aptalionis vertit.
GBABE. But may not the author have
written, τῆς προορισμένως.... ἀποτελε-
ܐܐܐ 1
1 De Divite et Lazaro. Similiter
Clemens Al. Did. Or. p. 792. "Arrtkpvs
δὲ ἀπὸ τοῦ Λάζαρου καὶ rod πλουσίου διὰ
τῶν σωματικῶν μελῶν σῶμα εἶναι δείκνυ-
ται ἡ ψυχή. Eodem argumento utitur
quoque Tertullianus de An. c. 7. GR.
3 Refrigerabat. Ita ex ARUND.,VOSS.
et MERC. I. excudi feci pro refrigera-
batur, quia et alibi refrigerare in passiva
significatione usurpavit Interpres. GRABE.
3 Et recipientes. Hic unum alterum-
que verbum. deesse videtur. GRABE. Ac-
cordingly MassuET and STIEREN supply
esse. By substituting in the Greek δὲ
for re, the sense would flow as follows:
kal éverelXNaro.... τοῖς μὴ θέλουσιν καταν-
τῆσαι els τόνδε τὸν τῆς τιμωρίας τόπον,
δεχομένοις δὲ τὸ κήρυγμα τοῦ ἀναστ. k.T.À.
4 CLERM. and Voss., but GRABE
with AR. resurgeret.
5 Propheticum. Fallor an. spiritus,
vel donum, vel simile verbum hie exci-
dert. GRABE. But xal τὸ προφητικόν
τε would require no addition,
982 CORPUS ANIMAM PARTICIPAT
lvi. 1.
GR. 11 xiv.
MASS. 1I.
xxxiv. 2. CAP. LVI.
Quomodo anima, cum sint. generabiles, in futurum 1n-
corruptibiles perseverant.
1. Si qui autem hoc in loco dicant, non posse animas eas, u.16
quie paulo ante esse cceperint, in multum temporis perseverare,
sed oportere eas aut innascibiles esse, ut sint immortales; vel si
generationis initium acceperint, cum ipso corpore mori: discant,
quoniam sine initio et sine fine, vere et semper idem et eodem
modo se habens, solus est Deus, qui est omnium Dominus. Quz 0. ܠܦܐ
autem sunt ab illo omnia, quzecunque facta sunt, et fiunt, initium
quidem suum accipiunt generationis, et per hoc ! inferiora sunt ab
eo qui ea fecit, quoniam non sunt ingenita; perseverant autem et
extenduntur in longitudinem szculorum, secundum voluntatem
factoris Dei: ita ut sic initio fierent, et postea, ut sint, eis donat.
Quemadmodum enim colum quod est super nos, firmamentum, et
sol, et luna, et reliquz stelle, et omnia ornamenta ipsorum,
cum ante non essent, facta sunt, et multo tempore perseverant
secundum voluntatem Dei; sic et de animabus, et de spiritibus, et
omnino de omnibus his que facta sunt cogitans quis, minime
peccabit : quando omnia que facta sunt, initium quidem facture
sux habeant, perseverant autem quoadusque ea Deus et esse, et
perseverare voluerit. Testatur pro his sententiis etiam propheticus
Ps, .ܐܕܐܫܘ spiritus, dicens : Quontam ipse dixit, et facta sunt ; ipse mandavit,
" et creata sunt. Statuit ea in seculum, et in seculum βασι. Et
.ܫܫ .ܕܬ 4. iterum de salvando homine sic ait: Vitam petiit a te, et tribuisti
et longitudinem dierum in saculum seculi: tanquam Patre omnium
donante, et in szeculum szcculi ?perseverantiam his qui salvi fiunt.
Non enim ex nobis, neque ex nostra natura vita est; sed secundum
gratiam Dei datur. Et ideo qui servaverit datum vite, et. gratias
egerit ei qui przestitit, accipiet et in szeculum sseculi longitudinem
dierum. Qui autem abjecerit eam, et ingratus exstiterit factori,
ob hoc quod factus est et non cognoverit eum qui przstat, ipse
se privat in seculum seculi perseverantia. Et ideo Dominus
1 inferiora ab eo. See p. 211,note3. ble; he would read Deo for ab co; but
An emendation of HEUMANN isadduced — the construction is manifestly Hebrew.
by STIEREN, but it is as usual inadmissi- 3 διαμονήν.
ATQUE ANIMA VITAM. 383
dicebat ingratis exsistentibus in eum: 1 Si in modico fideles non LIB.IL
fuistis, quod magnum est quis dabit vobis? significans, quoniam qui 5 oR. AE fav.
in modica temporali vita ingrati exstiterunt ei qui eam prestitit, Xni
juste non percipient ab eo in seculum seculi longitudinem dierum, Lue xvi. 1.
2. Sicut autem corpus animale ipsum quidem non est anima,
participatur autem animam, quoadusque Deus vult: sic et anima
ipsa quidem ?non est vita, participatur autem a Deo sibi przestitam
vitam. Unde et propheticus sermo de protoplasto ait: factus est Gen. υ. 1.
in animam vivam; docens nos, quoniam secundum participationem
vitze vivens facta est anima; ita ut separatim quidem anima intel-
ligatur, separatim autem quz ?erga eam est vita. Deo itaque
vitam et perpetuam perseverantiam donante, capit et animas
primum non exsistentes dehinc perseverare, cum eas Deus et esse
et subsistere voluerit. Principari enim debet in omnibus et domi-
nari voluntas Dei ; reliqua autem omnia huic cedere, et subdita
esse, et in servitium dedita. Et de factura quidem et perseverantia
anims hucusque dictum sit.
CAP. LVII.
Eversio Basilidis caelorum fabricationis.
BasiLipEs autem et ipse super hzc que dicta sunt cogetur
dicere secundum suam regulam, non solum cccLxv secundum
successionem alios ab aliis factos, sed immensam quandam et
innumerabilem multitudinem ccelorum semper factam, et fieri, et
futurum ut fiant, et nunquam deficere hujusmodi fabricam ccelo-
Im. rum. Si enim ‘ex defluxu prioris secundum factum est coelum ad
1 Si in modico. Hacverba, tanquam
ipsius Servatoris, ab Irenco prolata, in
nostris Evangeliis ita non leguntur ; refe-
runtur tamen codem fere modo ab Auctore
Epist. 2. S. Clementi Romano vulgo ad-
scripte, ubi Grace ita sonant; λέγει γὰρ
Κύριος ἐν τῷ Εὐαγγελίφ᾽ el τὸ μικρὸν οὐκ
ἐτηρήσατε, τὸ μέγα τίς ὑμῖν δώσει; λόγω
γὰρ ὑμῖν, ὅτι ὁ πιστὸς ἐν ἐλαχίστῳ, καὶ
ἐν πολλῴ πιστός ἐστιν. Ex Erangelio
autem sccundum Aigyptios ea deprompta
conjicio, quia alia quoque inde alle-
gavit illius Epistola vel Homiliae Clemen-
tine Auctor, de quibus vide Spicilegium
Patrum Seculi 1. p. 35. GBABE.
3 Non est vila, ἄς. Hec descripsisse
videtur e Justini M. Dial. cum Tryph.
p. 224, ubi de anima ait: οὐ ζωὴ οὖσα
$7, ἀλλὰ μεταλαμβάνουσα τῆς ζωῆς, ἔτε-
ρον δέ τι τὸ μετέχον τινὸς, ἐκείνου οὗ
μετέχει᾽ ζωῆς δὲ ψυχὴ μετέχει, ἐπεὶ ζῆν
αὐτὴν ὁ Θεὸς βούλεται. GRABE.
8 HEUMANN proposes ἔργον ejus, con-
sistently with his ἔργα μωρά, p. 373, n
5. Erga eam is simply for περὶ αὐτήν.
* Grece ἐξ ἀποῤῥοίας Irenceum scrip-
sisse, ex superiori p. 97, n. 7, colligitur.
GRABE.
LIB. 11.
Ivii.
GR. Il. Ix v.
MASS. II.
xxxv. ].
984 SUB VARIETATE NOMINUM
illius speciem, et ad secundi tertium, et similiter omnes reliqui 1
subsequentes: et '[de| hujus quod secundum nos est, quod et
novissimum vocat, necesse est ! ex defluxu aliud factum simile sibi,
et ex illo iterum aliud: et nunquam deficere, neque defluxus
eorum qui jam facti sunt, neque facturas coelorum ; sed in immen-
sum, et non in przfinitum numerum coelorum incidere.
CAP. LVIII.
Ostensio quoniam. propheta non a variis dus fecerint
prophetationes, sed ab uno et eodem: et expositio
Hebraicorum nominum eorum que in prophetis
posita, sunt.
1. Er reliqui autem qui falso nomine Gnostici dicuntur, qui pro-
phetas ex diversis diis prophetias fecisse dicunt, facile destruentur
ex hoc, quod omnes prophetze unum Deum et Dominum preedicave-
rint, et ipsum factorem coeli et terree et omnium quse in eis sunt,
et quod adventum Filii ejus significaverint, secundum quod ex ip-
sis demonstrabimus Scripturis in libris consequentibus. Si autem
quidam secundum ? Hebrzam linguam diverse dictiones positas in
Scripturis opponant, quale est Sabaoth, et Eloe, et Adonai, et alia
quicunque sunt talia, ex his ostendere elaborantes diversas virtutes
atque deos: discant quoniam unius et ipsius significationes et
nuncupationes sunt omnia hujusmodi. Quod enim dicitur ?Eloe,
secundum Judaicam vocem Deum significat, ‘et Elos verum et
1 Ex defluxu. Hoc ex, vel pracedens
de delendum videtur. GRABE. MassvurtT
and STIEREN follow in the same opi-
nion, and they are partly right, though
they do not trace the error to its proper
source, the presence of both particles in
11. it is said that S. Matthew wrote &
rois ‘ESpalos τῇ ἰδίᾳ διαλέκτῳ αὐτῶν,
i.e. in the vernacular language of Pales-
tine.
ܐ Db. The root of which word is
ܐ
the Greck; e.g. καὶ ἀπὸ τούτου, τοῦ
καθ᾽ ἡμᾶς, ὃν καὶ ὕστατον καλεῖ, ἀνάγκη
ἐξ ἀποῤῥοίας ἕτερον γεγονέναι, κιτ.λ.: for
this reason, the former of the two parti-
cles rather than the latter has been
placed between brackets. J/cumannus
legi suadet dehinc. STIEREN.
3 i.e. in Biblical Hebrew, not the
Syriac, as in the commencement of Lib.
the Arabic 4}} to «worship.
* Et Elow verum εἰ Eloeuth, I ven-
ture to suggest the following Greek
words, ᾿Ελωείμ re, ἀλλὰ kal ᾿Ελωεῦθ.
But the term ᾿Ελωεὶμ seems here to be
referred to the root ON fortis; for the
explanation renders it as Almighty, τὸ
πανκρατὲς, translated a3 Hoe quod con-
tenet omnia.
UNUS PRZEDICATUR DEUS. 385
1Eloeuth secundum Hebraicam linguam, hoc Quod continet LIB TI.
omnia, significat. Quod autem ait ?Adonai, aliquando quidem on IE trn
2nominabile et admirabile significat, aliquando autem duplicata — ***" 5
. litera delta cum aspiratione, ut puta ?*Addonai, Praefinientem et Job, xxxvill
1 Eloeuth. This is the Rabbinical
abstract term, ܛܠܡ Godhead, See
the Targum on Cant. viii. 1, 6.
2 Adonai. ‘ITN, the term substi-
tuted by the Jews from a principle of
reverence for the nomen innominatum
Jehovah, wherever it occurs in reading
the sacred text. For this reason IRE-
N.KUB may terin it ῥητὸν, nominalile, as
that which might be uttered, in lieu of
the ἀῤῥητὸν, and more venerable name.
But the conjunction of this term with
admirabile, θαυμαστὸν, induces the be-
lief that innominabile, ἀῤῥητὸν, may have
been written a prima manu. That
this reverential usage was of very
ancient date is evident from the fact
that in the later books of the Bible
Pu is not unfrequently substituted
for gn, e.g. Dan. ix. 3, 7, 8, 9, (5,
16, 19. ΑΒ. here as before Adone.
2 I imagine here a transition from
the root ]Y7, of which {YT is a deri-
vative, to |"IN the foundation of a build-
ing, compared by Gesenius with the
Arabic "I fixus mansit in aliquo loco.
But the absence of vowel points, when
Irenzus wrote, made it a matter of arbi-
trary usage how certain words of rarer
use were to be pronounced. The word
QN, in the above sense as at present
pointed, only has a single Daleth, but
* is a letter that admits of a harder
and a softer pronunciation, the former
causing it to be enounced, as we should
say, double; this reacts upon the pre-
ceding vowel, giving it a strongly ac-
cented character, and further where its
tehiculum, the consonant, is one of the
gutturals it brings out this character
more roughly. In the present instance,
then, the effect of hardening the middle
letter of JIN would be to give to ita
double, and to the scarcely articulate δὲ
& more decidedly guttural character, as
Irenzus here says duplicata litera delta
cum aspiratione. It is most probable
that this is the solution of his aspiration,
he meant simply a well defined initial
guttural sound. (On the normal arti-
culation of Aleph, see Hist. and Theol.
of Creeds, 684, n. 1, and cf. aspirationis,
a pause in reading, Vol. τι. 26.) Then
GRABE'8 and MassvET'8 Addhonai, ’A8-
θωναὶ, involves a change of character,
but for this there is not a shadow
of authority in the MSS. GraBe’s
allegation of the Voss. MS., the only
one to which he appeals, is effectually
disposed of by STIEREN’s subsequent
collation, who says, in Voss. scriptum
est Adonay (GRAB. scriptionem, Voss.
falso allegat). Next, the meaning to be
attached to the word may be educed
from Job xxxviii. 6, if only allowance
be made for variation of sense in un-
pointed Hebrew. lrenzus, or rather the
heretics with whom he was engaged,
may be supposed to have read the words
480 ΠΝ nip-by whereupon are
the foundations therenf fastened, as,
AYO mu7N ΠΡ ΟΝ ehereupon hath
her Lord founded her; but in practice
the pronunciation of the word *2"IN was
known to differ from that of Pu.
Dominus, therefore a meaning is er-
tracted from this passage to suit the
varied pronunciation ; and the interpre-
tation given by Irenseus is evidently
derived from the words, 7—11; Quis
conclusit ostiis mare, quando erumpebat
quasi de vulva procedens? Circumdedi
illud terminis meis, εἰ posui vectem et
ostia, et dizi huc usque venies, et non
procedes amplius, et hic confringes tu-
mentea fluctus tuos? It should be borne
LIB. II.
lviii. 1.
GR. 11. Ix vi.
MASS. IL
XxXXxV. 3.
Gen. ii. 1.
Ps. ixviii,
4—6.
386
SUB VARIETATE NOMINUM
separantem terram ab aqua, ‘nec posteaquam insurgere in eam.
Similiter autem et *Sabawth per ὦ quidem Greecam in syllaba
novissima scribitur, Voluntarium significat: per o autem Graecam,
ut puta *Sabaoth, primum ccelum manifestat.
Eodem modo et
‘Jawth, extensa cum aspiratione novissima syllaba, mensuram
praefinitam manifestat; cum autem per o Graecam corripitur,
ut puta *Jaoth, eum qui dat fugam malorum significat. Et czetera
in mind that heresy perhaps is answer-
able for this mistaken etymology, and
not the venerable Father.
1 οὐδ᾽ ἔπειτα ἐπαναβαίνειν ἐπ᾽ αὐτήν.
This would seem to have been in GRABE'8
mind. Feuardentius ex propria conjec-
tura, excudi fecit: ne possit aqua insur-
gere in eam. Latinus Latinius paulo
aliter vult. reponi, ne posset unquam in-
surgere in eam. Omnium optime Crojus
loco supra citato: ne postea aqua insur-
geret ineam. Sed forsitan ipse Interpres
Graecorum more Infinitivum pro Con-
junctivo usurpavit, et posteaquam loco
postea posuit. FEUARDENT'S reading is
found in Voss. the other MSS. agree as
above. LXX. οὐχ ὑπερβήσῃ.
3 Sabauth. Derived from the Chal-
daic root N2V or NAY, the last letter of
which root is converted into Y on in-
flexion. It means telle, and DNA is
voluntas, votum, &c. as in the Targum
on Job xxxi. 16, ܕ ܕܬܐ DIONE ܐ|
N2'3DI» THN2Y of which word I think
IRENAEUS is speaking. It is also the
Syriac root corresponding with εὐδοκεῖν,
e.g. This is my beloved Son, O12)
ban? gl: The construction requires
cum or quando to be supplied.
3 Sabaoth primum colum manifestat,
in allusion apparently to the words in
Gen. ii. r. Thus the heavens and the
earth were finished DN3753, the first
heaven being that of the starry firma-
ment, or heavenly host of planete, &c.
See also Deut. iv. 29. This of course
is the sole root of the term Sabaoth, as
used in regimine with the Divine name.
4 Jawth. MassuET, I think, has
rightly interpreted this term as being
identical with i311. But it may be
doubted whether his notion be correct,
that the final M is expressed by 6, of
which I know no other instance. But
I consider the Greek text to have had
'Iao, and the translator or some later
scribe, observing that the Latin lan-
guage did admit of a final aspirate being
written, which the Greek did not, set
down Iawh, and this appears in the cor-
rupt reading of the VATICAN and Mrnc.
11. MSS. Jacob; the w having been
converted into co, and the final À into
b. Further, by a natural transition Jawh
became Jawth, as having altogether a
Hebrew sound, harmonising with Sa-
baoth, Eloeuth, Jaldabaoth, and other
words that had already passed under
the writer's notice. 'This, then, may
serve to account for the conversion of
᾿Ιαὼ into Jawth. The interpretation in-
volves & more intimate knowledge of
. Rabbinical terms than has hitherto been
allowed to the venerable Father. He
says that this term, mensuram prech-
nitam manifestat ; Greece, μέτρον $poo-
ρισμένον ἀναφαίνει. Now what is this
but the Cabbalistic ΠῚ ΠΤ Men-
sura predestinationis, the attribute of
predestinating will, which Rabbinical
theology has always considered to be
veiled under tbe name Jehorah?! This
explanation, at least, seems borne out
by the sense, and is far more worthy of
the venerable Father, than the unsatis-
factory conjectures that have generally
been brought to bear upon such passages.
5 Jaoth. Is this word intended to
X T.
UNUS PRZEDICATUR DEUS. 887
omnia unius ejusdemque nuncupationis sunt: sieut '(secundum
Latinitatem) Dominus virtutum, et Pater omnium, et Deus omni-
potens, et Altissimus, et Dominus coelorum, et Creator, et Fabri-
cator, et similia his, non alterius atque alterius hzec sunt, sed
unius ejusdemque nuncupationes et pronomina, per quis unus
Deus et Pater ostenditur, qui continet omnia, et omnibus ut sint
preestans.
2. Quoniam autem dictis nostris consonat przedicatio Aposto-
lorum, et Domini magisterium, et Prophetarum annuntiatio, et
Apostolorum dictatio, et *legislationis ministratio, unum eundem-
que omnium Deum Patrem laudantium ; et non alium atque alium,
neque ex diversis diis aut virtutibus substantiam habentem; sed
ex uno et eodem Patre omnia, (qui tamen aptat secundum *subja-
centium naturas et dispositionem) et neque ab Angelis, neque ab
alia quadam virtute, sed a solo Deo Patre visibilia atque invisibilia,
et omnia omnino quzecunque facta sunt, arbitror quidem suffi-
cienter ostensa, et per hzc tanta uno ostenso Deo Patre factore
omnium. Sed ne putemur fugere illam que ex Scripturis Dominicis
be written like the preceding? I think
not, but as the Greek characters of the
former expressed Iaw, so the latter was
written 'Iaó. And when the first came
to be written in Latin as Jauth, the
other assumed the form Jaoth. But we
have seen reason to identify Ἰαὼ with
Jehovah ; may we not expect the term
now under consideration to have been
Jah? If we strip off the final /À, and
it will disappear with the corresponding
termination of Jawth, there remains
only the letter o to be accounted for.
Now the name Jah is written in Hebrew
m, the 3 with the Mappik point being
roughly aspirate; in order to express
this, the vowel nearest in sound to this
full final aspirate was added, which
could only be either o or v. 'Iaó then
stood for 3. With regard to the inter-
pretation, qui dat fugam malorum, we
must seek for it, not in any inherent idea
in the root, but contextually in the Scrip-
tural application of the term. Before,
in Jawth the theological application of
the name Jehovah was expressed: in
the present instance the allusion is Scrip-
tural. In Ps. lxviii. 4, we read *' Praise
him in his name Jah,” and immediately
afterwards the Divine Being is described
as vouchsafing, fugam malorum; A father
of the fatherless, and a judge of the widows
ts God in his holy habitation, ἄς. dc.
The LXX. indeed has simply, Κύριος
ὄνομα αὐτῷ, but SYMMACHUS renders the
words διὰ τοῦ ἴα ἡ ὀνομασία αὐτοῦ, and
& second version in the Hexapla of ORt-
GEN, ἐν TQ la τὸ ὄνομα αὐτοῦ. For these
reasons then it is proposed that Jao
should be the reading of the term now
under consideration, and that i1! should
be accepted as its Hebrew equivalent.
1 secundum Latinitatem. The trans-
lator thinks it necessary to make excuse
for altering the Greek appellatives for
the Deity given by the author, by ex-
hibiting their Latin synonyms; I there-
fore inclose these words within brackets.
3 Intelligitur hic lex Mosaica, minis-
terio Angelorum data. GRABE.
3 τῶν ὑποκειμένων φύσεις καὶ διάθεσιν
(I. διαθέσει).
LIB. IT.
iviii, 1.
GR. Il. ܝܬܝܐ
MASS. IL.
XXXV. 8.
388 SEQUENTIS LIBRI MATERIES.
118.11. est probationem, ipsis Scripturis multo manifestius et clarius hoc
GR 11. hr ipsum preedicantibus, his tamen qui non prave intendunt, eis
proprium librum, qui sequitur has Scripturas, reddentes, ex Scrip- 1 ܐܟܡܕܡ
turis divinis probationes apponemus in medio omnibus amantibus
veritatem.
1 ἴδιον τόμον ταῖσδε rais γραφαῖς ἀκολούθως ἀναδιδόντες.
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